An Exposition of Hosea 1-3

The First LECTURE.

The Preface To The Work.

T His day beginneth a Scripture Exposition Exercise, which hath lost much of the honor of it, by the disuse of it: The best Apology for it is to set presently upon it. It is ancient in the Church of God, old enough to speak for itself. Nehem. 8. 8. we read, that Ezra, Ieshua, Bani, and the rest read in the book of the Law, and gave the sense, and caused the people to understand the reading. You love brevity; in this Exercise you shall have it, in all that shall be delivered unto you.

I have pitched upon the Books of the small Prophets, to open them unto you, of whom Jerome hath this expression: You cannot tell which to wonder at most, either the brevt • y of speech, or the greatness and abundance of sense. And this Prophet Hosea in special is excellent this way, of whom the same Author speaking, calls him exceeding concise, & speaking by sentences.

Being the Prophetical books is the work that falls to me, why I chose rather to begin with Hosea then Isaiah, I shall afterward give you an account. If God continue this Exerciseand life, we may go through them all, both small and great.

In these Prophets we have most admirable divine Truths revealed to us, and pity it is, that the mind of God contained in them should be so little known, even unto his children, that such treasures of heavenly truths that are there should lie hid from so many so long a time as they have done.

We might preface this our work (because this is the first days entrance into it) with laboring to raise and sweeten your hearts with the consideration of the excellency of the Scriptures in general. Luther hath an high expression about them; he calls them the highest genus that contains in it all good whatsoever. Take away the Scripture, and you even take away the Sun from the world. What is the world without the Scriptures, but hell itself?

We have had indeed the word of God to be as the Sun in the world, but oh how many mists have been before this Sun! We have seldom the Sun shine clearly to us. It is pity, seeing there is such a glorious Sun risen, that there should be such a misty day. Now this is the work we are called unto, to dispel the mists and fogs from before this Sun, that it may shine more brightly before your eyes, and into your hearts.

Chrysost. in his 29. Sermon upon Genesis exhorting his Auditors to get the Scriptures into their houses, and to a diligent exercise of himself in them, tells them that by them the soul is raised and elevated, and brightned, as with the beam of the Sun of righteousness, and delivered from the snares of unclean thoughts.

The Scripture is that wherein the great God of heaven hath sent his mind to the children of men, wherein he hath made known the counsel of his will, & opened even his very heart unto Man-kind. It is the Epistle that God hath sent into the world. And did we but hear of such a Book that were dictated immediately by God himself, to the end to show the children of men what the eternal counsels of his will were for the ordering of them to their eternal estate, and to open his thoughts and intentions concerning their everlasting condition what it shall be: Did we I say but hear that there were such a book in the farthest part of the Indies, would we not rejoice that the world was blest with such a mercy? what strong and vehement desires should we have to enjoy but one sight of it before we die! We would be willing to venture upon any hazard, to pass through any difficulty, to be at any charges, that we might have but a sight of such a book as this. My brethren, you need not say, Who shall go to the farthest part of the Indies to setch this book? Who shall descend into the depth, or go to the uttermost part of the earth to help us to a sight of this book of Scripture? For behold, the word is nigh unto you, it is in your houses, and we hope in your hearts, and in this exercise is to be in our mouths, not only to tell you what it saith, but open unto you the mind of God in it.

The exercising ourselves in this book is sweet indeed; Luther professes himself out of love with his own books, and wished them burnt, lest men spending time in them, should be hindered from reading the Scriptures; which says he are the only fountain of all wisdom: and I tremble says he at the former age, that was so much busied in reading of Aristotle and Averroes.

We read in that 8. of Nehem. verse. 5, 6. when Ezra opened the book of the Law to expound it to the people, he blessed the Lord the great God, and all the people answered, Amen, Amen. And now blessed be the Lord, the great and gracious God, for stirring your hearts up to such a work as this is, and blessed be his name for those liberties we have thus freely to exercise ourselves in this service; O praised be the name of the great God for this days entrance into so good a work as this is.

Yea they did not only bless God, but the Text saith, They lifted up their hands, and they bowed their heads, and worshipped the Lord with their faces to the ground. Why? because the book of the Law was read to them and expounded. How comes it to pass that their hearts were so taken with it now to hear the book of the Law expounded to them? Surely it was because they were newly returned out of their Captivity; and now they came into their own Land, and heard the Law of God opened to them, they blessed his great Name, & bowed their faces to the ground, worshipping him. This day (my brethren) witnesseth to us our great deliverance and return from our bondage. It was not long since that we could have either Ordinances, or Truths, or Religious exercises, but only according to the humors of vile men: But now through God's mercy a great deliverance is granted to us (as this day witnesseth) that we may come and have free liberty to exercise ourselves in the Law of our God: O do you bless the Lord, and bow your faces to the ground, worshipping of him.

In the 12. verse. of that Chap. we read, that after they had heard the Law read and expounded to them, they went their way to eat and to drink, and to send portions, and to make great mirth: Why? Because (saith the Text) they had understood the words that were declared unto them. I hope if God shall please to give in assistance unto this work, many of you shall go away hereafter from this Assembly rejoicing, because you will come to know more of God's mind revealed in his word then formerly: And this will be the comfort of your meat and drink, and of your trading, and the very spirits of all the joys of your lives.

As the sweetness of the fruit comes from the graft, rather then from the stock, so your comforts, and the blessings of grace in you, must come from the word engrafted in your souls, rather then from anything you have in yourselves.

In the first verse. the Text saith, that all the people gathered themselves

Behold it is thus this day in this place; here are a great company met together, perhaps some to know what the business will be, some for novelty, and some for other ends; howsoever, come unto us you are, and we hope many for this end, that you might have the book of the Law read & opened unto you. Now we expect that from you, which is said of them, ver. 3. And the ears of all the people were attenti • e unto the book of the law, when it was read & opened to them. And truly that attention that you now begin withal, doth promise unto us that we shall have an attentive auditory. But that is not all; let us have further a reverential demeanor and carriage in the hearing of the Law, as it becomes those that have to deal with God in it. The Text saith, verse. 5. that when Ezra opened the book of the Law, all the people stood up. We do not expect the same gesture from you, but by way of Analogy we expect a reverential demea nour in the carriage of he whole work, as knowing we are to sanctify God's Name in it. And as those people after the first days exercise were so encouraged, that they came again the second day, (for so the Text saith, verse. 13. On the second day were gathered together the chief of the fathers of all the people, the Priests and the Levi • es, unto Ezra, to understand the words of the Law ) so (I hope) God will so carry on this work, that you shall find encouragement too, to come again and again, that you may know more of the mind of God; and that this work shall not be only profitable to the younger and weaker sort, but to the Fathers, to the Priests and Levites too.

Let it be with you as it was with them, according as you have any truth made known unto you, submit to it, yield to it, obey it presently, and then you shall know more of God's mind: He that will do my will, shall know my doctrine to be of God: Thus did they, for verse. 14. when they found it written in the book of the Law, that the children of Israel should dwell in booths in the feast of the seventh month, (This was one passage of the Law that was expounded, how they should keep the feast of Tabernacles, and what booths they should make) the people went forth presently unto the mount, and fetched Olive branches, and Palm branches, and branches of thick trees, and made themselves booths, everyone upon the roof of his house. In this Prophesy of Hosea you shall find many suitable truths to the times wherein we live, the Lord grant you obedient hearts to what shall be delivered.

I must not retard the work, nor your expectations any longer with large prefacing to it, only somewhat have been said about the rules for interpretation of Scripture; I will say no more of that but this, to interpretation of Scripture, a Scripture frame of heart is necessary, a heart holy & heavenly, suitable to the holiness & heavenliness that is in the word: as it was said of Tullius eloquence, that nothing but the eloquence of Tully could set out the excellency of it: So it may be said of the Scriptures spiritualness, nothing but a heart filled with Scripture spiritualness can set forth the excellencies of it: and because the authority of Scripture is dreadful, we desire the prayers of you all to God for us, that his fear might fall upon our hearts that seeing we are menfull of error, and full of evil, yet howsoever we may not bring any Scripture to the maintenance of any erroneous conceit of our own heads, nor any evil of our own hearts: This we know to be a dreadful evil. It was a fearful evil for Lucifer to say, I will go and ascend up, & be like the Highest, it is as great an evil for any to seek to make the Highest to become like Lucifer; for so do they that make the Scripture come down to justify any erroneous opinion, or any way of evil they go about to make the blessed God and the holy Ghost to be the fathers of lies. It is counted a great evil in a Common-wealth to put the Kings stamp upon false coin; and to put the stamp of the Spirit of God upon an error, upon a conceit of a man's own, is certainly a great evil before the Lord: and it was for this that God did make the Priests vile and contemptible before the people, because they were pa • tiall in the Law, Mal. 2. 9. And for you (my brethren) our prayer shall be, that the fear of God may fall upon you likewise, that you may come to these Exercises with Scripture-frames of heart.

What frame of heart is a Scripture-frame?

The holy Ghost tells you, Isa. 66. 1. God looks at him that trembleth at his word: come with hearts trembling at the word of God; come not to be Judges of the Law, but doers of it.

You may judge of your profiting in grace by the delight you find in Scripture, as Quintilian was wont to say of profiting in eloquence, a man may know that, says he, by the delight he finds in reading Cicero; much more may this be said of the Scriptures, it is a true sign of profiting in Religion, to whom the Scriptures are sweeter then the honey, and the honeycombe.

And now I shall only tell you what the work is we have to do, and then we shall fall upon it, and that is to open Scripture unto you, not only difficulties, but to show unto you what divine truths are contained in them what may come fresh, and spring up from the fountain it self, to present them unto you with adding some quickness. This is our work not to enlarge anything with long Explication, Probation, or Application.

There are these five things to be inquired concerning this our Prophet, whose Prophesy I have now pitched upon to open.

• 1 Who he was.
• 2 To whom he was sent.
• 3 What his errant was.
• 4 His Commission.
• 5 The time of his prophesy

All these you have either in the first verse, (where most of them are) or you shall find them in the Chapter.

For the first then, who this Prophet was. I will tell you no more of him then what you have in the first verse, Hosea the son of Beeri. His name signifieth a Savior, one that brings salvation. It is the same root that Joshua had his name from; and many saving and savory truths we shall find this Prophet bringing to us.

He was the son of Beeri. This Beeri we do not find who he was in Scripture, only in that he is here named as the father of the Prophet in the entrance into this Prophesy, Surely it is honor is gratia to the Prophet, and from it we may note thus much.

That so should parents live and walk, as it may be an honor to their children to be called by their names, that their children may neither be afraid nor ashamed to be named by them.

The Jews have a tradition that is generally received among them, that whensoever a Prophets Father is named, that Father was likewise a Prophet as well as the Son. If that were so, then surely it is no dishonor for any man to be the Son of a Prophet.

Let those that are the children of godly, gracious Ministers, be no dishonor to their Parents, their Parents are an honor unto them: But we find it by experience, that many of their children are far from being honors to their godly parents. How many ancient godly Ministers, who heretofore hated superstitious vanities, whose sons of late have been the greatest zealots for such things. It puts me in mind of what the Scripture notes concerning Jehoiakim the son of Josiah, the difference between his father and him. Josiah when he heard the Law read, his heart melted, and he humbled himself before the Lord. But now Jehoiakim his son, when he came to hear the Law of God read, he took a pen-knife, and cut the roll in which it was written, in pieces, and threw it into the fire that was on the hearth, until all the roll was consumed. A great deal of difference there was between the Son and the Father, and thus it is between the sons of many ancient godly Ministers and them: their Fathers indeed might be an honor unto them, but they are dishonor to their Fathers.

The son of Beeri. This word Beeri hath its signification from a Well that hath springing water in it, freely and clearly running: So Ministers should be the children of Beeri, That that they have should be springing water, and not the mud and dirt, and filth of their own conceits mingled with the word. This only by way of allusion.

To whom was this Prophet Hosea sent.

He was sent especially to the Ten Tribes. I suppose you all know the division that there was of the people of Israel in Rehoboams time, ten of the Tribes went from the house of David, only Judah and Benjamin remained with it. Now these ten Tribes renting themselves from the house of David, did rent themselves likewise from the true worship of God, & there grew up horrible wickednesses, and all manner of abominations amongst them. To these ten Tribes God sent this Prophet. He sent Isaiah & Micah to Judah, Amos and Hosea he sent to Israel, all these were contemporary.

If you would know what state Israel was in, in Hosea's time, read but 2 K. 15. 19. & you shall find what their condition was, Jeroboam did that which was e • ill but he fight of the Lord, he departed not from all the sins of Jeroboam the son of Nebat which made Israel to sin.

But notwithstanding Israel was thus notoriously wicked, and given up to all Idolatry, yet the Lord sendeth his Prophets, Hosea and Amos, to Prophesy to them even at this time. O the goodness of the Lord to follow an apostatizing people, an apostatizing soul! It was mercy yet while God was speaking; but woe to that people, to that soul to whom the Lord shall give in charge to his Prophets, prophesy no more to them.

But what was Hosea his errand to Israel?

His errand was to convince them clearly o • this their abominable Idolatry, and those other abominable wickednesses that they lived in, and severely to denounce threatenings, yea most fearful destruction. (This was not done before by the other Prophets, as we shall afterward make it appear, but it was Hosea his errand to threaten an utter desolation to Israel more than ever was before) and yet withal to promise mercy to a remnant to draw them to repentance, and to Prophesy of the great things that God intended to do for his Church and children in the latter days.

What was his Commission?

The words tells us plainly, The word of the Lord came to Hosea. It was the word of Jehovah. It is a great argument to obedience to know it is the word of the Lord that is spoken. When men set reason against reason, and judgment against judgment, and opinion against opinion, it prevails not: but when they see the authority of God in the Word, then the heart and conscience yieldeth. Therefore however you may look upon the instruments that bring it, or open it to you, as your equals or inferiors, yet know there is an authority in the Word that is above you all: It is the word of the Lord.

And this word of the Lord, it came to Hosea. Mark the phrase, Hosea did not go for the word of the Lord, but the word of the Lord came to him: he sought it not, but it came to him, factum fuit verbum, so are the words, the word of the Lord came, or was made into him, was put into him. Such a kind of phrase you have in the New Testament, John 10. 35. If he called them God's unto whom the word of God came; that is, to whom the commission came, to put them in the place wherein they were. So the word of the Lord came to Hosea. The knowledge of a call to a work, will help a man through the difficulties of the work. One of the notablest Texts of Scripture to encourage a man to that work to which he sees he is clearly called, is that which is spoken of Christ himself, Isa. 42. 6. I the Lord have called thee in righteousness: what follows then? I will hold thy hand, and will keep thee, and give thee for a covenant to the people, for a light to the Gentiles. If we know God's call to a work (as for the present this of ours is exceeding clear unto us) though the work will be difficult and liable to much censure, Yet the Lord will hold our hands, and will be with us, and with our minds, and our tongues, and our hearts, and will keep us in this work, and make us instruments to give some light unto you.

But the principal business is to inquire of the time when Hosea prophesied. You have it in the Text, In the days of Uzziah, Jotham, Ahaz, and Hezekiah Kings, of Judah, and in the days of Jeroboam the son of Joash King of Israel. It is computed by Chronologers, that Hosea lived about 814. years before Christ: In his time was the City of Rome built. It was the beginning of the Olympiads. Eusebius tells us that there was no Grecian History (and if no Greek learning, then not any that was of any authority) extant before this time of Hosea.

He prophesied in these Kings reigns, Uzziah, Jotham, &c. You shall find that we shall have much of God's mind revealed in this, more then at first view we can comprehend. We shall find by this that Hosea prophesied a very long time, it is very probable fourscore years, but it is certain he was in the work of his Ministry above seventy years, and I make that clear thus, He prophesied in the days of Jeroboam (who though he be here named last, yet he was the first of these Kings, and we shall show you the reason by and by, why he was named last) that then took up some of his time: But suppose you reckon from the end of Jereboam's reign, yet from that to the beginning of Hezekiah, here were 70. years, and yet the Text saith he prophesied both in Jereboam's time, and in Hezekiah's time too: after the death of Jeroboam, Uzziah lived 38. years (he reigned 52. in all) He began his reign in the 27. of Jeroboam, 2 King. 15. 1. Now Jeroboam lived after that 14. years, for he reigned 41. in all, take 14. out of 52. and there remains 38. and after him Jotham reigned 16. years; and then Ahaz. succeeded him, and reigned sixteen years more: so that between these two Kings, Jeroboam and Hezekiah, there was 70. years, in which Hosea prophesied, besides the 41. years of Jeroboam, and 29. years of Hezekiah, in both whose reigns too you see he lived, and therefore it is probable it was 80. years at least that Hosea continued in the work of his prophesy. See what of God's mind we have that will spring fresh from this.

Hosea continued so long, and yet you see there is not much of his prophesy extant, only 14 short Chapters. It pleaseth God sometimes that some men's labors shall abide more full to posterity than others, though the labors of those others more large, and as excellent as theirs: this is according to the diversity of God's administrations. Let the Ministers of God learn to be faithful in their work, and let God alone for to make them eminent by having their labors extant.

2. It appears from hence that Hosea must needs begin to prophesy very young. If he were a Prophet 80. years, certainly he was but young when he began first to prophesy, and yet he was set upon as great an employment as any of the Prophets were (as we shall see hereafter.) It pleaseth God sometimes to stir up the hearts of young ones to do him great service, he sends such sometimes about great works and employments, so he did Samuel, and Jeremiah, and Timothy, therefore let no man despise their youth.

3. Hosea prophesying thus long, it appears he lived to be old in his work. When God hath any work for men to do, he doth lengthen out their days. So he did the days of John the Disciple, he lived near upon an hundred years, if not more, for the time of the writing of his Gospel (as it is noted) was in the 99. year of Christ, 66. after the Ascension. Let not us be too solicitously careful about our lives, to maintain our healths and strengths, let us be careful to do our work; for according as the Lord hath work for us to do, so he will continue to us our health and strength, and life: when you come to die, you may die comfortably, having this thought in you; well, the work that the Lord sent me to do, is done, and why should I seek to live longer in the world? God hath others enough to do his work. It was a sweet expression of Jacob, Gen. 48. 21. Behold I die (saith he) but God shall be with you, and bring you again unto the land of your fathers. So may the Prophets of God say that have been faithful in their work: Behold I die, but the Lord shall be with you, my work is finished, but God hath others that are young, to go on in his work, that is the third Observation.

4. You may soe by Hosea's continuance in so many Kings reigns, that he went through variety of conditions; sometimes he lived under wicked Kings, sometimes under moderate Kings, sometimes he had encouragement from godly and gracious Kings, although they were of Judah. Not only the people of God, but specially God's Ministers must expect variety of conditions in the world, they must not promise to themselves always the same state.

Yet further. Hosea prophesied in all these Kings reigns. Here appears the constancy of his spirit, notwithstanding the many difficulties he met withal in his work: for he prophesying in Jeroboams, Jotham, and Ahaz his time who were wicked Princes, surely he must meet with many discouragements; And though he continued 80. years, yet he saw but little success of his labor, for the truth is, the people were never converted to God by his Ministry.

Nay it is apparent that they grew worse and worse, for it is said of that Jereboam's time in which Hosea began his Prophesy, only that he did evil in the sight of the Lord, and continued in the ways of Jeroboam the son of Nebat, 2 King. 15. 15. But after we read most horrible things that Israel was guilty of, 2 King. 17. 17. It is said, they caused their sons and their daughters to pass through the fire, and used divinations, and enchantments, and sold themselves to do evil in the sight of the Lord, to provoke him to anger, besides many dreadful things, you may read in that Chapter, Israel was grown guilty of. This was in King Hoshea his time, which was many years after Hosea began to prophesy, towards the end of his Prophesy.

God may continue a Prophet a long time amongst a people, and yet they may never be converted. It is a distemper in Ministers hearts to think to give over their work because they see not desired success. I remember Latimer in one of his Sermons, speaking of a Minister, who gave this answer, why he left off Preaching, because he saw he did no good, this says Latimer is a naughty, a very naughty answer. That we have here may be a great stay to these who have lived many years in the work of the Ministry, and yet have done little or no good. Hosea was fourscore years a Prophet to Israel, and yet did not convert them. Yet notwithstanding all these discouragements, he continued constant, and that with abundance of freshness and liveliness when he comes to the end of his prophesying.

It is an honor to the Ministers of God, that meet with many difficulties in their way, and with many discouragements, yet to continue fresh and lively to the very end; not to be fresh and lively only at first, as many young Ministers are when they begin first. O how fresh are they, how full of zeal and activity are they then? but after they have been a while in their work, or when they have gained what they aimed at, then they grow cold, and that former vigor, freshness, and zeal, which appeared to be in them, comes to be a great deal flatter. Like soldiers, that at the first were forward, and active in service, but afterward come to live upon their pay, and can do no service at all; or rather as vessels of wine, that when they are first tapped are very smart, and quick, and nimble, but at last grow exceeding flat: as we commend that vessel of wine that draws quick to the very last of all: so it is an excellent thing indeed for a Minister of God to continue fresh, and quick, and lively, to the last end. It is true, nature and natural abilities may decay, but a spiritual freshness may appear, when natural abilities are decayed. To see an old Prophet of God, that hath gone through many difficulties, and sufferings, and yet to continue fresh & lively in the work of the Ministry, and to have spiritual excellencies sparkle in him then, this is a most honorable sight, and calls for abundance of reverence.

Lastly, Hosea prophesied so long that he came to see the fulfilling of his Prophesy, for he continued prophesying till Hezekiah's time, and in the sixth year of Hezekiah's reign came the destruction of Israel. Hosea had threatened an utter taking of them away, but all this while it was not done till then, and then it is most likely he saw the fulfilling of his Prophesy.

It pleaseth God many times to let his Prophets see the fulfilling of their threatenings upon the people against whom they have denounced them. Perhaps they go away, and scorn, and contemn the Prophets, and their words are but wind with them, but God many times lets his Ministers live to see their words fulfilled upon them. For particular persons, when they are cast upon their beds of sickness or death, it is then ordinary for them to say, Oh the word of the Lord is true that I heard at such a time, it is now come upon me. So God dealt with the people in Jeremiah's time, they laughed and contemned him, but Jeremy lives to see the fulfilling of those threatenings at last. And if they live not to see the fulfilling of their words, yet presently after their death they are fulfilled, as it was at Hippo, where Austin threatened judgments against them, they were not executed in his time, but presently after he was taken away, they came.

Yea but he did not only prophesy in these Kings days, but in the days of Jeroboam King of Israel. Here are three Questions:

1. What is the reason that Jeroboam, who in truth was the first of these Kings, that he is named last?

2. Why only one King of Israel is named, and three Kings of Judah? for besides him in the time of Hosea's prophesy there were 6. other Kings of Israel, Zechariah, Shallum, Menahem, Pekahiah, Peka, Hoshea.

3. Why Jeroboam is named at all?

One answer will be sufficient for the two first Questions, why Jeroboam is named last, and why there is but one King of Israel named. The answer is this, God took no great delight in the Kings of Israel, for they had forsaken the true worship of God. Though there was much corruption in Judah, yet because they kept to the true worship of God, God took more delight in Judah then in srael. Therefore he nameth Jeroboam in the last place, though he was first, and only him.

But why was Jeroboam named at all?

This is of great use. You shall find that it was for this end, that you might understand what estate the people of Israel were in at this time of Hosea's Prophesy. Much you shall see is to be learned from hence. The state of the people of Israel in the time of Jeroboams reign was very prosperous, though their wickedness was very great. For if you look into 2 K. 14. you shall find there, that a little before this they had been in very great distress, and under sore afflictions: Now in Jeroboams time they were in the greatest prosperity that ever they had been in: for this Jeroboam was not the first Jeroboam the son of Nebat, that caused Israel to sin, and was a means of the rent of these Ten Tribes from the house of David, that was 140. years and more before this; but this Jeroboam, in whose time God sent Hosea to prophesy this greatwrath against the house of Israel, was the son of Joash. Now in all this time this Kingdom was never in a more prosperous condition then in the days of this Jeroboam.

Two things are to be observed concerning the condition of this people at this time.

First, That they were a little before this in great adversity, and then after they grew upto great prosperity. For if you read that 14. Chap. of 2 Kings, you shall find that they were under sore affliction, for the Text saith, verse. 26. There was not any shut up, nor any left, nor any helper for Israel. It is a comparison taken from Shepherds, that use to shut up their flocks when they would keep them safe from danger; but now here was such a general desolation and woeful affliction upon Israel, that there was none shut up, nor no helper left. But then comes this Jeroboam, and it is said, ver. 25. That he restored the coast of Israel from the entering of Hamath unto the Sea of the plain. And ver. 28. He recovered Damascus and Hamath, which belonged to Judah, for Israel. This Hamath that he speaks of was of great use, it was the in-let of the Assyrians, and for Jeroboam to conquer that place, land to recover Damascus, and to add that to the Crown of Israel, which belonged to Judah, it shows that after their bitter affliction, God granted a great mercy by Jeroboams means, and that now Israel flourished greatly, and grew exceeding prosperous. There is much of God's mind held out to us in this: As, in that the people of Israel had been under sore affliction, and delivered, yet God sent Hosea to them, to show them their horrible wickedness, and to threaten destruction.

Hence see the perverseness of the children of men, that after great deliverances granted them from bitter and sore afflictions, yet they will continue still in their wickedness and rebellion. The Lord grant this may not be true concerning us. God hath delivered us in great measure from those sore and bitter afflictions, and heavy oppressions, under which we lately were, and many gracious liberties are restored to us; Now have we not need of an Hosea to be sent unto us to rebuke us, and to threaten judgment for the evil of our ways? This is a sad thing.

Further, God may let a sinner continue a long time in the way of his sin, and when he hath flourished many years, and thinks surely the bitterness of death is past, then God may come and threaten judgment. Jeroboam reigned 4 • . years, and it cannot be but that Hosea prophesying so long after Jeroboams death, came in the latter end of Jeroboams time. Jeroboam might think, what doth he come to contest with me, and to tell me of my sin and wickedness, and to threaten judgment? have not I continued these 40, years King, and have prospered? and surely God hath been with me. Well, a sinner may hold out long, and yet afterward judgment may come.

Thirdly, A people in a flourishing condition, when they prosper most, and overcome their Enemies, and have all according to their hearts desire, even that may be the time for God to come out in his wrath against them. So it was here, therefore we must not judge our Enemies to be happy, nor fear them because of their flourishing estate for the present, neither let us be secure ourselves because of the mercies we enjoy. God doth not always so, but sometimes he is pleased thus to deal with sinners, to stay till they be at the height of their prosperity, and then to come upon them, as here he did.

Sometimes God is more sudden, it is like Zechariah the son of this Jeroboam thought he might venture as well as his Father, his Father prospered in such ways 41 years, and why may not I? No, God came upon him in six months, 2 King. 15. 8.

Fifthly, Hosea when he came to prophesy against Israel, he saw them in their prosperity, and yet continueth to threaten judgment against them. It was a further argument of the Spirit of God that taught him, and of a special insight he had into the mind of God, that he should thus prophesy destruction to them when they were in the height of their prosperity. It is true, if Hosea had come afterward in Zachariah his days, when the Kingdom was declining; or if Hosea had pophesied in Shallums time, and others after him, then he might have seen by the working of second causes, that the kingdom was going down indeed. No, but he comes in Jeroboams time, when there was no appearance of second causes at all of their destruction, and then prophesieth destruction unto them.

It is a sign of special insight the soul hath in the ways of God, that can see misery under the greatest prosperity. The Prophet did not think Israel in a better condition, because of their outward prosperity. A sign his prophesy was from God.

Yet further, this being in the reign of Jeroboam, when they were in great prosperity, surely their hearts were exceedingly hardened against the Prophet; and it cannot be imagined, but that they entertained his prophesy with scorn and contempt: for it is an usual thing, when men are in the height of their pride, and in their ruffe, then like the wild asses colt, to scorn and contemn all that comes against them.

It is nothing for a Minister of God to deal plainly with people in the time of adversity, when they are down the wind, but when men are in the ruffe of their pride, and in all their jollity, to deal faithfully with them then, this is something, and thus the Prophet Hosea did.

That their great prosperity did raise up & harden their hearts with pride against the Prophet, it appears plainly, if you will but read Amos 7. 10. (for we must find God's mind by comparing one place with another) there you shall find what the fruit of Jeroboams prosperity was, for Amos and Hosea were contemporary. When Amos was prophesying, Amaziah the Priest of Bethel sent to Jeroboam King of Israel, saying, Amos hath conspired against thee, the land is not able to bear his words. This was said of Amos, it is like that Hosea did not meet with better measure then this. Amaziah the Priest of Bethel did this. If there be any enemies against the faithful Ministers in a place, they are the Priests of Bethel, idolatrous and superstitious Ministers. And what course do they take? They send to the King, to the Governors, O they have conspired against the King, they are seditious persons, factious men, that keep a stir in the kingdom, and break the peace of the Church, the Land cannot bear their words. Such a message as this you see did Amaziah send concerning Amos; he turns off all from himself to the King, and all the punishment that must be inflicted upon Amos, must be in the name of the King. And mark the 12. ver. of that Chap. Also Amaziah said unto Amos, O thou seer, go, flee away into the land of Judea, and prophesy there. We are not holy enough for you forsooth, we are Idolaters, we do not worship God aright, we are no true Church, get you to Judah among your brethren, and prophesy not anymore here at Bethel, why? Because it is the Kings Chapel, & it is the Kings Court. It seems then in those times, that the Kings Chapel, the Kings Court could not bear with a faithful Prophet. And what was the ground of it, but because at this time Jeroboam prospered in his way, and the kingdom was in such a flourishing condition as it never was before? Here then was the trial of the faithfulness of Hosea's spirit, yet to go on in the work of his Prophesy.

Yet further. In that Hosea did prophesy in the time of Jeroboam, by that it will apppear that he was the first Prophet that ever brought these hard tidings to them, of the utter destruction of Israel, It will appear by that which is said, 2 King. 14. 27. that before this time God had not so threatened Israel; for the Text saith: The Lord said not before this time that he would blot out the name of Israel from under heaven, but he saved them by the hand of Jeroboam the son of Joash. Mark, there is given the reason why the Lord saved them by the hand of Jeroboam, because he had not yet said he would blot out the name of Israel from under heaven, that is, the Lord never before sent any of his Prophets thus plainly and fully to declare his intention to them for the utter blotting out th name of Israel, upon their going on in their sins. So that it is clear, that Hosea was the first that was sent about this message. And certainly it was so much the harder, he being the first of all. For they might have said, why do you come with these new things, and in so great severity, who did ever so before you? It was a hard task: For we know if a Minister come with any thing that seems to be new, if he presents any truth to you that hath but a show of Novelty, that you heard not before, though it be never so good and comfortable, he shall find little encouragement. Nay if he do but come in a new way, as this very exercise, because it is like to go on in a way that yet hath been disused, it will meet with many discouragements. What then will the threatenings of hard things, of judgments, and destruction do when they come with novelty? Surely Hosea had a hard task of this, and yet he went on faithfully with it.

Thus much for the time wherein Hosea prophesied.

Now to make a little entrance into the prophesy.

The beginning of the word of the Lord by Hosea.

Some from these words do gather that Hosea was the first Prophet that ever was, Though it is true, we cannot gather it directly from hence, yet it is apparent, that notwithstanding Isaiah be set first, yet Hosea was before him; for if you look into the 1 Isa. you shall find that his beginning was in the days of Uzziah. Now Hosea was in the days of Jeroboam, and Jeroboam was before Uzziah. And this may be one reason why though I intend the whole prophetical books, yet I rather pitch upon Hosea first, because indeed he was the first Prophet: it is clear you see from the Scripture, though we cannot gather it from these words in this second verse.

But yet thus much we may gather from these words, The beginning of the word of the Lord by Hosea, that this was the beginning of his prophesy. And what was this beginning? what did God set him about first? Mark presently the next words, he must take him a wife of whoredoms, and children of whoredomos, and so declare to the people of Israel that they had committed great whoredom departing from the Lord. The most grievous charge, and most severe and terrible expression of God's wrath against that people that you meet with in all the book of God. This is the work Hosea must do, and Hosea was very young when first he went about it. Now as I told you before, God sometimes calls young ones to great services; but to call a young man to this service, to go to this people with such a message, now in the midst of all their pride and flourish to contest with them thus, & to tell them that they are children of whoredoms, and no longer the people of God, for what? for a young man to do this? Why, they might have said, if this came from the mouth of some old ancient Prophet, reverent for his years, and experience, it had been somewhat; but to come from a green head, for an upstart to upb • aid us with such vile things. Thus men grown old, and sodden in their sins, are ready to reason. But let us know (my brethren) if God send any message unto us, though by young ones, he expects your entertainment of it. When God would destroy Eli's house, he sends the message by young Samuel; but Eli did not reason thus, what this young boy come to speak thus malapartly to me! No, he stoops to it, Good is the word of the Lord, saith he.

Again, Hosea must tell them that they are children of whoredoms, and not the people of God. What for a Minister when he comes first among a people, to begin so harshly, and severely, and ruggedly, is it not better to comply with the people, to come with gentle and • air means, to seek to win them with love? if you begin with harsh truths, surely you will make them fly off presently. Thus many do reason. Now I beseech you take heed to your own hearts in reasoning thus, Many have done so, and have sought to comply with people so long till they have complied away all their faithfulness, and conscience, and vigor that before they had: When they come to great men, rich men, men in place and emmency, they will comply with such; but let them have any of God's people in their Parish that are of a mean rank, and poor, they comply little enough with them, but are harsh and bitter to them, and regard not the tenderness of their consciences at all.

It is true. If Ministers have the testimony of their own consciences that they would take no other way but what shall be for the greatest profit of their people, maintaining such a disposition as to be willing to undergo any sufferings that God shall call them unto: they may say first when they come to a house, Peace be to this house, especially when they come to a place that hath not had the means before. But if it be to a people that go directly against the light of their consciences, a superstitious people that cannot but be convinced, and have had many evidences that it is against the mind of God, and yet only for their own base ends will go on and not amend; in such a case as this we may come with harshness at the very first. So Paul gives a charge to Titus in dealing with the Cretans who were evil beasts and slow bellies, that he should rebuke them sharply, (so we translate it) the word in the Original is, cuttingly.

The beginning of the word of the Lord by Hosea. The particle which is translated [ by ] signifieth [ in ] as well as by, it is not El, but Beth, and so it is read by some, The word of the Lord came in Hosea. This expression notes the inward and intimate converse that the Lord had with the spirit of Hosea in the work of the Ministry. The Lord spake first in Hosea, and then he speaks out unto the people. Some such expression we have concerning Paul, Gal. 1. 16. That Christ may be revealed in me, not only to me, but in me. The more inwardly God speaks, and converseth with the hearts of his Ministers, the more inwardly and efficaciously they are able to speak to the people. This is the deep preaching, when it is from the heart. And so Augustine says of Hosea, because that which he spake was so deep it wrought more strongly. Hosea's Prophesy must needs be deep, for God spake in him before he spake out to the people. We say, that which cometh from the heart will go to the heart: Surely that which cometh from the voice of God in the heart, will go beyond the ears to the hearts of people. And blessed are the people that have such Ministers that shall speak nothing to them, but what hath first been spoken by God in them.

Again in this second verse he comes twice with the same expression, The beginning of the word of the Lord by Hosea, and again, The Lord said to Hosea; and yet in the beginning of the first verse, The word of the Lord came to Hosea. Why all this, three times? All this upon good reason; for Hosea was to come with a terrible message to the people, and to reprehend them with much sharpness, to tell them that they were the children of whoredoms, and that they had departed from the Lord, and he would have no more mercy upon them, but would utterly take them away. He had need therefore have an express command for what he did, and to have much evidence of the Spirit, that what he said was from God, and not anything of his own spirit. When a Minister of God shall come and reprehend a people severely for their sins, and threaten God's judgment, let him then if ever look to it, that he hath a good ground for what he saith, that what he shall deliver may be nothing but the word of God in him, the sheer word of God, without any mixture of his own. It is an ordinary thing in Ministers in reprehending of sin, and denouncing of threatenings, to mingle much of their own spirit and wrath: But if at any time Ministers should take heed of mixing their own wrath, then especially when they are to denounce God's wrath, then they should bring nothing but the word of the Lord; for it being a hard message, the spirits of men will rise up against it, if they once see the spirit of the Minister in it, they will be ready to say as the devil in the possessed man, Jesus I know, & Paul I know, but who are you? So they, the word of the Lord I know, but what are you? here is your own passion, your own humor, &c. O let not any think to oppose sin with sin, the wrath of man doth not accomplish the righteousness of God. You that are Ministers, would you have a sentence? I will give you one; and I have done: When you are called to reveal God's wrath, conceals your own.

The Second Lecture.

T HE Preface to the work, and to the whole prophesy you heard the last time. The scope of the prophesy is the very same that the scope of this Chapter is, to declare, first, The evil condition that Israel, the ten Tribes were in, in regard of their sins, and punishment that was to be executed for their sins. Secondly, Gracious promises of mercy, to a remnant, to Judah in the 7. ver. and to Judah & Israel both, from the 10. ver. to the end of the Chapter.

First, God beginneth with conviction, to show them their sin, and the dreadfulness of it.

Conviction should go before correction. You must not presently fly in the faces of those that are under you when they cross you: first instruct them, and then correct them, do as God did here, God would first convince them of the greatness of their sins, not by verbal, but by real expressions.

Those things that come but to the ear, they do more slowly stir and work upon the heart, but things that are presented before the eye are more operative; and therefore Hosea must not tell them only that they had committed whoredom, but must tell them in this way, he must go and take a wife of whoredoms, and beget children of whoredoms.

In the very threshold, in the entrance of the prophesy you see we meet with a difficulty, a great difficulty. First, a command from God, from the holy God, unto a Prophet, a holy Prophet, to go and take a wife of whoredoms; not an ordinary whore, but a most prostitute whore, for so the word signifieth, of whoredoms, as in the Scripture phrase, a man of bloods, is a man that hath shed much blood; and a man of sorrows, is a man that hath been exercised with many sorrows; and so a wife of whoredoms is one that hath committed notorious whoredoms, vile whoredoms. Yet such a wife must the Prophet take to himself, and his children must be children of whoredoms too. How can this be?

S. Austin, who had been a Manichee, having to deal much with Macichees, met with this object on, from one Faustas a Manichee, against the Old Testament, for they denied it: saith Faustas, that Old Testament of yours, Moses and the Prophets, is that of God? do you not find there a command to take a wife of whoredoms, and can this be from God?

Austin answereth it thus. Though she had been a prostitute whore before, yet she might be reclaimed, and so she might be called a wife of whoredoms, from that whoredom that heretofore she was guilty of, and now reclaimed. And so he thinketh that it was a reality indeed, that Hosea did take to himself a wife of whoredoms, and think to salve it up thus.

Theodoret is somewhat angry with those that think it was not really done, but done only in away of vision. I find many of our later men that are of the same mind, that think there was a reality in it, that God did command Hosea to take to himself a wife of whoredoms, and that he did take such a wise, one that was a notorious harlot, so Arius Montanus, Piscator, Pareus, Tarnovius, and others, they go that way, and they think to salve it only thus, that it is a command of God, and therefore though it had not been lawful for Hosea to have done it, yet God commanding it, he might do it: As they instance in other cases that seem to be somewhat of the like nature, as the children of Israel's robbing the Egyptians, Abraham's killing his son, and the like.

If this should be so, (as many Interpreters going that way might make one to think it not a thing impossible) we might learn thus much from it.

First, that God's command takes away all matter of offense. It would be a notorious offensive thing for a Prophet, a Minister of God to marry one that is wicked, a wicked whore; yet so far as the offense is, God's command is enough to take it away. For the subject of offense is not duty, but indifferency: anything that is a duty to be done, we must go on in it, though it be never so offensive to others, that is no rule at all to hinder us if it be a duty: but if it be a thing of indifferency, then we must stop. God's command takes away all plea of offense; I say not that man's command doth so, for men, even Magistrates themselves are bound not to offend their brethren, as well as others.

But then it may be said they should command nothing at all, for some or other would be offended, and shall not they command, because some weak ones may be offended?

It is true, that which they may take upon their consciences to be their duty, that they are bound to command, and they should sin against God if they did not command it, and require obedience to it; they must do it though never so many be offended. But in matters that they themselves acknowledge to be neither here nor there, either for God's service or for the good of a Common-wealth, herein the rule bindeth them as well as others in regard of offenses, to forbear.

2. Supposing this to be a real thing, we see that the Prophet must suffer much in his credit before men, only to be serviceable to God for a further expression of his mind.

All our credits, all our names, and all we are, or have, must lie down at God's feet to be serviceable to him in the least thing; if but in a way of expression of his mind, much more then in bearing witness to his truth.

3. This being so, we see the way of God in putting the Prophet in the very first service upon a very difficult work: It could not but be a thing exceeding tedious and irksome to his spirit to marry such a one, yet God put him upon it.

It is the usual way of God, when he calleth any to great services, at the beginning, to put them to such difficult works, to try them thereby, that if they go through them, then they may be confided in, that they will go through more afterward.

But we shall rather take this in a way of vision, as others do; not that indeed Hosea did really marry such a wife, but this did appear to him in a vision, as if such a thing were really done, only to declare what the condition of the people of Israel was at this time in respect of God: As if God should say, Hosea, this people of Israel is to me no other then as if thou shouldest have a wife that were the most notorious whore in the world, and all their children are to me as if thy children were the children of whoredom and fornication. And this I conceive to be more directly the mind of God, and I will not give you my mere conception of it neither, but reasons for it why it must be so.

First, because we find in Scripture that which is historically related, yet was done by way of vision. And it is an usual way of Scripture to express that which is done in a way of vision, as if it were a history, as if it were really done. I will show you two examples for this, one of Jeremiah when he was at Jerusalem, yet the Scripture speaks as if he had been at Babylon: and the other of Ezekiel, when he was at Babylon, it speaks as if he had been at Jerusalem. It is as fully related as this is here, and both must therefore needs be understood as in a way of vision. First for Jeremiah, you have it Chap. 30. ver. 4. God requireth there that he should go to Euphrates and hide his girdle there in the hole of a rock. But this river was a river in Babylon, and Jeremiah was not in Babylon at this time, nor in all the time of the siege, nor in the time of the captivity, neither could he go to Babylon, for the City was now besieged, and when he did but assay but to go a little way to Anathoth his own Town, he was presently taken hold upon as if he had been a Traitor to his Country. Therefore this which is here declared as a history, as if he had really done it, was but only done in a vision. And so Ezekiel the other way, he was at Babylon (for he was that Prophet that prophesied to the people that were carried captive to Babylon, God sent a Prophet to them to help them there in their captivity) yet in the 8. Chapter of his Prophecy, Ezekiel seemeth to be brought to Jeremiah, and he is bidden there to dig a hole in the wall to see the wicked abominations that the ancients of Israel did there. Now Ezekiel was not there, he was at Babylon all this while, but it is declared as if the thing had been done really. So we are to understand Isaiah his going naked 20. days, and Ezekiel's lying three hundred and ninety days on the one side, and 43. on the other, Ezek. 4.

2. That it was a vision and not really done, the reason is, it was God's command, Lev. 21. 7. That the Priest must not marry with a whore; & of all men's wives God is most careful of the wives of those that are in the work of the Ministry, that are Church Officers, therefore 1 Tim. 3. 11. when but a Deacon is described what he should be, there is his wife described too, that she should be grave, no slanderer, sober and faithful in all things. You never read that when God appointed what a Magistrate should be, what his office should be in a Common-wealth, that he takes such care to set down what his wife should be: But when he appointeth the lowest officer in a Church, a Deacon, he appointeth what his wife should be too. Therefore the wives of Ministers should go away with a lesson from hence, and know that God hath a more special eye to them, then to the wives of all the men in the world besides. God is tender of the credit of the officers of his Church, and so should man be; for their discredit is a hindrance to their work.

Yea further, we read Amos 7. 16. that it was threatened as a curse to Amaziah the Priest of Bethel, that his wife should be a harlot, for resisting the Prophet: shall then the wife of Hosea be a whore? For Amos & Hosea prophesied both at the same time.

And the Scripture saith (you know the place, 1 Cor. 11.) that the woman is to be the glory of the man. What a glory should Hosea have had in such a match as this? The woman is the glory of the man, How? (for so I desire not only to open the Scripture that I read here, but as I go along and quote Scripture, so far as may be for your edification, and suitable to our argument to open there too.) In two respects she is so. 1. because it is a glory to a man that he hath such an image, for she is from the man, and as the man being the image of God, showeth the glory of God, because he is the image of God, and from him; so the woman being from the man, and as it were his image, she is the glory of the man. 2. Because man hath such an excellent creature brought under subjection to him: so the woman is the glory of the man. Man is not only made glorious by God, in that God hath put all other creatures under him, but especially in this, that God hath put such an excellent creature under him as the woman is, so the woman is the glory of the man. This could not be here in such a match as this.

3. It could not be that it was a real thing, but a vision from the prophesy it self, for then Hosea must have stayed almost a whole year before he could have gone on in his prophesy: For first he must take to him a wife of whoredoms, and beget a child of whoredoms, then he must have stayed till the child had been born, before he could have come to the people and say, My child is borne, and his name is Jezreel, and it is upon this ground that I have named him thus, and then he must have stayed almost a year more before he could have Locuhamah, and then after that he must stay almost another year longer before Loammi could be born.

And lastly, that which is noted by Polanus, the expression that we have here is, that God spake in Hosea, speaking and appearing to him by an inward vision as it were in an ecstacy, saith Polanus; therefore we must take it so that this wife of whoredoms that Hosea was to marry, was in a way of vision, it was to signify that Israel was to God as a wife of whoredoms, and as children of whoredoms should have been to the Prophet if he had been married to her.

From all these there is this result, that the people of Israel were gone a whoring from God.

Idolatry it is as the sin of whoredom, and I cannot open this Scripture except I show you wherein idolatry is like the sin of whoredom: The idolatry of the Church, not the idolatry of Heathens is whoredom. One that committeth adultery doth give her self to another: The Heathens because they were never married to God, their idolatry is not adultery; but the people of GDO being married to the Lord, their idolatry is adultery.

Adultery first, because it breaks the marriage bond, there is nothing breaks the marriage bond between God and his people but the sin of idolatry, as not between man and wife. Though a wife may be guilty of many failings, and be a grievous trouble and burden to her Husband, yet these do not break the marriage knot except she defile the marriage bed: So though a people may be guilty of notorious and vile sins, yet if they keep the worshp of God pure, they are not guilty of whoredom, but still God is married to them.

2. Whoredom is a loath something, though delightsome to men, yet loathsome to God: Idolatry is so, therefore the Scripture calleth the Idols that men set up by a name that signifieth the very excrement that comes from creatures, Ezek. 22. 3. Idolaters think their way of idol-worship to be very delightsome. but that which they call delectable, God calleth detestable, so you shall find it if you compare these two Scriptures, Isa. 44. 9. they call their Idols delectable things; but in Ezek. 5. 11. God calleth them detestable things. Idolatry is a detestable loathsome thing.

3. There is nothing wherein a man is so irreconcilable as in the point of the marriage bed, the defiling of that by adultery causes an irreconcilable breach. Jealousy is the rage of a man, and he will take no ransom. There is nothing wherein God is so reconcilable to a people, as in the point of false worship.

4. Adultery is a besotting sin. Whoredom and new wine take away the heart, saith the Prophet: and in that 44. Isa. 19. there, saith God, he hath no understanding to consider and say, What, have I not taken one part and roasted flesh with it, and with another part have baked bread upon the coals, and warmed myself with another part, and shall I make the residue thereof an abomination, and fall down to the stock of a tree? He hath no understanding to consider this. Idolatry is a besotting sin as well as adultery. And therefore we need not marvel though-men of great parts and abilities continue in their superstitious way of worship, for nothing besotteth men's hearts so much as that doth.

Again 5. Whoredom is a most dangerous sin. We have a most dreadful place for that, Prov. 22. 14. The mouth of a strange woman is as a deep pit; heth at is abhorred of the Lord shall fall therein. Oh most dreadful place to an Adulterer! if there be any Adulterer in this place this day, when thou goest home turn to that Scripture, and let it be as a dart to to thy heart, the mouth of a strange woman is as a deep pit; he that is abhorred of the Lord shall fall therein; A sign of a man abhorred of God, and so is Idolatry, for in 2 Thes. 2. 11, 12. God gave them over to believe a lie that they might be damned. Those that follow the Idolatries of Antichrist are given over by God to believe a lie, That lie of Popery is altogether one lie. Hence it is that the Popish party invent so many such strange lies, all to uphold that great lie. What is this? that they might be damned. It is a dreadful dangerous sin the sin of Idolatry, though they think they please God in and by such ways of worship, yet they are given over by God that they may be damned. If this prove to be a place that concerns those that follow Antichrist, & if Rome proves to be so as by that place is described, it is a dreadful place to all Papists.

Again, Whores use to deck themselves up in pompous attire, in dainty, glorious raiment. So idolaters use to deck up their Idols in bravery, and lavish gold (as the Scripture speaks) upon their Idols; whereas the Kings daughter is all glorious within, and the simplicity of the Gospel will not permit such things.

And lastly, as whores, though they go a whoring from their Husbands, yet still they retain (before the divorce) the name of wives, and their children (though bastards) retain the name of children, and bear the fathers name: So Idolaters, they will retain the name of the Church, the Church, and those that they beget, must still be called the only sons of the Church.

But how are his children said to be children of whoredoms? for suppose his wife were a wife of whoredoms, yet being married to her, wherefore should the children be called children of whoredoms?

To that is answered first, some think upon this ground, because the children when they are grown up would • ollow the way of the Mother, as it is an usual thing for children to do. Therefore you need to take heed how you enter into the state of marriage for your children's sake, for they will follow the way of the Mother.

Or rather this, because though they were begotten after marriage, yet they will ye under suspicion as those that are illegitimate; the children of one that hath been a whore are always suspected, and so in repute they are the children of whoredom and fornication: so saith God, these people are to me as if their children were accounted the children of fornication.

For the whole land hath gone a whoring from the Lord.

In going a whoring they go a whoring: Or as Arius Montanus reads it, In going a whoring they will go a whoring. They not only Have, but Will, they are set upon it, they are stout-hearted in the way of Idolatry, and it is the land that hath done it, the people of the land.

But why the land?

It is a secret check to them, and upbraiding them for their unthankfulness, that when God gave them so good a land, the land of Canaan, that flowed with milk and honey, the land of promise, that was given to them for that end to nourish up the true worship of God, yet they made this land of God, this land of promise to be a land to nourish up most vile Idolaters.

Gone a whoring from the Lord.

From Jehovah.

The more worthy the Husband is, the more vile and odious the adultery of the Wife. What, to go a whoring from God, the blessed God, in whom is all beauty and excellency, and turn to blind Idols? What, change the glory of the invisible God, into the similitude of an Ox that eateth grass? with what indignation doth God speak it? Oh you that go a whoring after your sinful lusts, this one day will lie most dreadfully upon your consciences, that it was from the Lord that you departed, from that infinite glorious eternal Deity, the fountain of all good, to cleaye to whoring after base, sinful, and unclean lusts.

Who is this whore? and what are the children that are begotten to Hosea by her?

So he went, saith the Text, He obeyeth,

We must obey God in things that seem to be never so much against our reason and sense.

He took Gomer the daughter of Diblaim.

The word Gomer, here, cometh from a word that signifieth perficere, and defi • ere, perfection & defection: and so it may be applied both ways. Some apply it to perfection, that is, a harlot that was perfect and complete both in her beauty, and in her fornication and wickedness. The word likewise signifieth rottenness, corruption, and consumption: so indeed are all things in the world; as soon as they grow to any perfection, they begin to decline quickly to corruption. All things but spiritual do so, they indeed grow still higher and higher.

This Gomer we will take rather in the second acceptation of it, as it signifieth rottenness and consumption.

Who was this Gomer?

She was the daughter of Diblaim.

The signification of that is (according to so me) one that dwelleth in the desert, in reference to that famous desert Diblath, of which we read Ezek. 6. 14. noting the way of Idolaters, that they were wont to go into woods and deserts, and there to sacrifice to their Idols.

But rather, according to most, Diblaim signifieth bunches of dried figs that were the delicacies of those times, so Oecolampadius, from which he hath this note,

That rottenness and corruption proceedeth from voluptuous pleasures, from delicacies, and the like. Though the pleasures of the flesh be very contentful to you, yet destruction is the fruit of them; destruction is the daughter of sensual pleasures and delights, of all your delicacies, so saith the Scripture, Rom. 8. 13. If you live after the flesh you shall die. Phil. 3. ult. whose God is their belly, whose end is destruction.

But to apply it to Israel. Israel was as Gomer the daughter of Diblaim, that is, the people of Israel were now near to destruction, and were the daughters of sensual delights, they gave over themselves to sensual delights and pleasures.

It is the usual way of Idolaters, those that forsake the true worship of God to give up themselves to the pleasures of the flesh. Sensuality and Idolatry do usually go together. When the people of Israel sacrificed to the calves, what did they? They eat and drank, and rose up to play, that was all their work, and good enough for the worshipping of such a god, a calf.

You know the more we began to decline in the worship of God, we began to be so much the more sensual, there must be Proclamation to people to take their sports and delights upon the Lord's day; And indeed it is that which doth usually accompany defection in the way of God's worship. False worship doth not lay such bonds upon men's consciences for the mortifying the lusts of the flesh, as the worship of God doth. Therefore those men that love most to take liberty to the flesh, they are those that are soonest enticed to ways of superstitious worship.

Jerem. 24. 9. there Jeremy setteth out the state of those naughty Jews that were in Captivity by that similitude of a basket of rotten figs, suitable to this, and the more confirming this interpretation, that Israel was as Gomer the daughter of Diblaim, that is, rottenness, the daughter of sensuality.

Thus for the Mother. But now the son that is begotten of this mother, it is Jezreel.

Call his name Jezreel.

The Prophet must give a name to his son. It is that which belongeth to Parents to give names to their children. Godfathers and Godmothers (as they call them) are of no use for this, or for anything else that I know; and in such holy things as Sacraments are, we must take heed of bringing in any unuseful, any idle things.

But here we are to inquire, First, the signification of this name, Secondly, the reason why the son of Hosea must be callied by this name, Jezreel. You shall find a great deal in this before we have done with it.

For the first, Jezreel signifies the scattered of the Lord.

For the second, there are five reasons may be given why the son of this Prophet must have this name put upon him, Jezreel.

First, that hereby God might show that he did intend to avenge that blood that was shed in Jezreel.

Secondly, to show that Israel had lost the honor of his name, and was no more Israel, but Jezreel. There seemeth to be much nearness between the name Israel, and Jezreel, but there is a great deal of difference in the signification, for Israel is one that prevaileth with God, the strength of the Lord, Jezreel is one that is scattered by the Lord. Israel hath lost the honor of his name.

Many out-live the honor of their names and reputations. These ten Tribes are no more worthy to be called by the name of Israel, their famous Progenitor, but now Jezreel, the scattered of the Lord.

Thirdly, Jezreel, to show the way that God intended to bring judgment upon these ten Tribes. And what was it? The way should be by scattering, God would scatter them.

It is a special way of God's bringing judgment upon a Kingdom, by scattering of them. We read, that when Micaiah saw the destruction of Ahab and his people, he had this vision, I saw (saith he, 1 King. 22. 17.) all Israel scattered one from another as sheep that have no shepherd. There is a twofold scattering; A scattering among ourselves in ways of division, and a scattering by the Enemy one from another to fly for our lives. The one part of this judgment (the Lord be merciful to us) is upon us already, and in this sense we may be called Jezreel. Oh how is our Kingdom divided! how is it scatted? The Lord keep us from the other scattering, that we be not scattered one from another, by being forced to fly for our lives before the Enemy. It is just with God that if we scatter our felves sinfully by way of division, that God should scatter us in his wrath to our destruction, by giving us up to our Enemies. If we love scattering, if we delight in division, we may soon have scattering enough, there may soon be divisions far enough one from another.

4. Call his name Jezreel, to note that the Lord would scatter them even in that very place where they did most glory, as they did in the valley and city of Jezreel, they did much glory in that place (as you shall hear afterward) But God would scatter them even in that place in which they did so much boast.

And lastly, Jezreel, because the Lord would hereby show that he would turn these conceits and apprehensions that they might have of themselves, quite the contrary way. As thus, Jezreel, it signifieth indeed scattered of the Lord, but it signifieth also the seed of the Lord, or sown of the Lord: and so the Jews were ready to take the name Jezreel, and would be content to own it, because it signified the seed of God; And hence it cometh to signify scattered too, because that seed is to be scattered when it is sown: And hence it was that they might glory so much in that name. Oh! they were the seed of the Lord, in an abiding condition, as being sown by the hand of God himself: No, saith God, you are mistaken, I do not call you Jezreel upon any such terms, because you are sown of me, but quite the other way, because you shall be scattered, and come to be destroyed by me.

It is the usual way of God to turn those things which men take as arguments for their comfort to their confusion. Haman who made such an interpretation of the action of Esters inviting him to the banquet alone with the King, the truth is the right interpretation of it had been that it was to his destruction: and so here, whereas they might make such an interpretation of Jezreel, as that they were the seed, the sown of the Lord, the true interpretation is, that they are the scattered of the Lord.

All these five reasons you have either in the nearness of the name Israel with Jezreel, or otherwise in the words that follow after.

For yet a little while I will avenge the blood of Jezreel upon the house of Jehu, and cause to cease the Kingdom of the house of Israel.

Here now we come to that which is the main in this Scripture; And these four questions are of great use, and will tend much to edification.

1. What is this blood of Jezreel that God will avenge?

2. Why God will avenge the blood of Jezreel upon the house of Jehu?

3. Why is it called the house of Jehu, and Jehu alone without the addition of the name King, as it is usual in others, as Hezekiah King of Judah, and such a one King of Israel, but here only the house of Jehu.

4. What is this little while God speaks of? yet a little while.

The words are read I suppose ordinarily, and past over as if there were little in them, but you shall find that there is much of the mind of God held out to us in them.

For the first then, What was the blood of Jezreel that here God threateneth 〈◊〉 ?

You may read the History of it in 2 King. Chap. 9, 10, 11. (for the way of opening the Prophets is to compare them with the Scriptures that went before) read those Chapters and you shall find what this blood was. It was the blood of the house of Ahab, the blood of Jezebel, the blood of the 70. sons of Ahab, whose heads the Elders of Iesreel sent to Jehu in baskets. This was the blood that was shed here in this place, which God saith he will aveuge.

God will certainly avenge blood, and if God will avenge the blood of Ahab, he will surely avenge the blood of Abel; if the blood of Jezebel then surely the blood of Sarah; if the blood of Idolaters, then the blood of his Saints. Oh what vengeance then doth hang over that Antichrist, for all the blood of the Saints that hath been spilled by him! the scarlet whore hath died her self with this blood, yea and vengeance will come for that blood that hath been shed of our brethren's in Ireland upon any whosoever have been instrumentals in it great or small: Certainly the righteous God will not suffer that wicked and horrid work to go unavenged, even here upon the earth. Let us wait a while, and we may live to see that time wh • rein 〈◊〉 shall not only be said by the voice of faith, but by the voice of sense itself, Verily there is a God that judgeth the earth.

But why will God avenge the blood of Iesreel upon the house of Jehu?

Indeed this to an outward view at first is one of the strangest things we have in all the book of God. If you compare this place here in Hosea with other Scriptures, you shall find that it is a strange thing that ever it should be said that the Lord would avenge the blood of Iesreel upon the house of Jehu. For in 2 King. 9. 7. you shall find that Jehu was anointed by the Lord on purpose for that action, to shedd that blood, and he had a command from God, he was bidden to go and shed it, and the holy oil was poured upon him, for that end that he might shed that blood; yet now this blood must be avenged, and avenged upon the house of Jehu. Yea Chap. 10. v. 30. you shall find that God saith, because he had done such a thing, & shed the blood of the house of Ahab in Jesreel, that he would reward him for it, and that his children to the fourth generation should sit upon the throne of Israel, and govern that Kingdom. Now that which Jehu was anointed to do, that which he was commanded to do, that for which God afterward rewarded him for doing; now God saith he will avenge it, and avenge it upon his house. What should be the reason of this?

There are three reasons why God would avenge this blood upon the house of Jehu.

First, Because though Jehu did it, yet he rather looked at himself and his own ends than at God in it, his aim was to get the Kingdom to himself, but he never aimed at God in the work, therefore God saith he will avenge it upon his house.

2. Because though he did that which God set him about; yet he did it but by halves. Indeed he destroyed Ahab's house, but he should have destroyed Ahab's Idolatry too, but he did not do that, and therefore now God cometh upon him.

Yea 3. Though he were made Ahab's executioner for his Idolatry, yet he proved Ahab's Successor in his Idolatry. He was God's rod in punishing Ahab, but he yet continued in the sins that Ahab did commit therefore now God saith, he will avenge the blood of Jezreel upon the house of Jehu.

From hence we have most excellent observations, that do spring naturally as a fountain bubleth up fresh and springing water. I will but only show them to you, and so pass them over.

First, That a man may do that which God commandeth, and yet not obey God. He may do that which God would have done, and yet not please God. He may do what God requireth, and yet serve himself therein, and not God.

Secondly, A carnal heart is contented to go so far in God's commands as will serve his own turn, but there he stoppeth. So far as might serve the bringing up of Jehu to the Crown of Israel, to the setting of him on the Throne, so far he goeth in the way of God's command, but no further. Such a heart is like to the hand of a rusty dial: Suppose a rusty dial hath the hand stand (as now) at ten of the clock, come and look upon it now, and it seemeth to go right, but it is not from any inward right frame of the clock it doth so, but by accident; for stay till after ten, and come again at eleven or twelve and it standeth still as before at ten. So let God command anything that may hit with a man's own ends, with his own way, and be suitable to him, and a man seems to be very obedient to God; but let God go on further, and require something else, something that will not serve his turn, that will not agree with his own ends, and here God may seek for a servant, as for him he will go no further.

Thirdly, God knoweth how to make use of men's parts and abilities, and yet to punish for their wickedness notwithstanding.

Jehu was a man of an excellent, brave, valiant, and quick spirit, full of activity and courage, and God would make use of this for the destruction of the house of Ahab, yet Jehu must not scape.

Many men that have excellent parts of learning and state policy, which God may make use of for the pulling down his proud adversaries, yet God may punish them afterward notwithstanding,

Many that have but weak parts, and can do but little, shall be accepted of God: and others that have strong parts and can do much, shall be punished by God. We read Revel. 12. 16. The earth helped the woman, yet Chap. 16. 1. The vials of God's wrath were poured forth upon the earth; men may be useful for the public, and yet not freed from the 〈◊〉 of God.

Fourthly, The Lord knows how to make use of the sins of wicked men for his own ends, to further his own counsels, yet no excuse to them, but his curse will come upon them at last for those sins, God knoweth how to make use of the proud heart and ambitious spirit of Jehu for that end to fulfill his purpose against the house of Ahab, and yet afterward when God hath done with him, he cometh against Jehu with a Judgment.

There are many whose lusts being strong, yet God overruleth them for himself, and overpowreth them for the furtherance of his own ends. Many a Scholar who through the mere pride of his heart will study hard and preach very often and well, God makes use of that for the good of others, and yet the Minister may be damned himself,

A fifth Observation, God may sometimes reward a work here in this world, yet may curse a man for the work afterward. Many there are that do some outward service for God, and perhaps rejoice in it, and think that God must needs accept of them: what they? they have been excellent men in the Common-wealth, they have stood for Ministers, they have been forward in a good cause. Well, thou hast done these; hath not God rewarded thee? hast thou not health of body, and strength? look upon thy estate, art not thou blessed there? look upon thy table, thy wife and children, art not thou blessed there? Thou hast thy penny for what thou hast done. But yet after thou hast had thy pay here in this world for what thou hast done, God may curse thee hereafter even for the sinfulness of thy heart in that work which for the matter of it was good. God may reward thee for the matter of thy work, but curse thee for the manner of it.

6. It is a most dangerous thing for men to subject the works of God to their own base ends, specially the public works of God, when a man is called to public services, if he subject that to his own base ends, God will be sure to be even with him for that. The more excellent any work is, the more dangerous it is to subject it to a lust. It is an evil thing to make use of meat, and drink, and clothe, to be serviceable to our lusts; but to make use of the great works of God, suppose he calls us to public services, to make these stoop and be serviceable to your base lusts, must needs be grievous indeed. It is a thing accounted burden enough for the basest servant that is, to be serviceable to some base lust of his Master; but if the Mr. should make his wife serviceable to his filthy uncleanness, oh what a vilany were that! So I say, the greater the thing is any man makes serviceable to his lust, the more vile and the more dangerous is the sin. Hearken to this you that are professors o • Religion. The drunkard he makes beer serviceable to his lust, and he shall be damned for that: but you make the worship of God, Prayer, and hearing, and fasting, &c. serviceable to your lust, oh what shall become of you▪ A base wretch that sitteth tippling in an Alehouse you account vile, but it is but a poor creature that he subjects to his base lust; but a Minister or a Magistrate subjects things of a higher nature to their lusts, oh this is exceeding vile.

We had need (my brethren) all pray earnestly for those whom God employeth in public works, that they may not only have strength to assist them, and success in them, but that they may have hearts to give God all the glory of them; for though they may do never so worthily for God in the Church or in the Common-wealth, yet if they be not careful to give God all the glory, God will curse them at last notwithstanding.

Further, Jehu doth somewhat which God commanded him, but not all. We learn from hence, that when but half the work is done, God curseth the whole for our neglect of the other half. I remember Master Calvin upon this place, likeneth Jehu unto King Henry the 8. Henry the 8. saith he, cast off some degree of Popery so far as would serve his own turn, but there were the five Articles in force still, for which many suffered at that time, and so he was like Jehu in that. God will be served with the whole heart, for all our good is in God, & therefore all our hearts must make out after God. God must have per • ect obedience in the desire and endeavor, or else he will have none. Certainly that which must make any man acceptable, it is not so much that there is somewhat done, but is there that which God calleth for done? or is it done in regard of the endeavor? for that indeed will be acceptable: though we cannot do all at once, but it we bring somewhat to God as a part, and acknowledge the debt as the whole, and so are working for the other, it will be accepted. As suppose a man owes you an hundred pound, and bringeth you but fifty pound in part of payment, yet if he acknowledge the rest, and promise the payment of it., if you know he will be faithful in the payment of the other he will accept of it: But if a man bring you fourscore pound in liewe of all, you will not accept it. So it is here, Hypocrites they say they cannot be perfect in his world, and so think to put off God with a little; it is true, if thou hadst an upright heart, and didst bring God but part, and labourst after the whole, he would accept of it: But if thou bringest him ten times more then a sincere heart can bring him, it will not be acceptable, no not ninety nine pounds will be accepted if brought instead of the whole. God must have a man according to his own heart, such an one as David; you know what was said of David, I have found a man after mine own heart that shall fulfill all my wills, for so the words are in the Original, not all my will, but all my wills, in the plural number.

Again, Jehu did but half, and the worst half too, and therefore God cometh upon him. For the great care of Jehu was only to reform things in the State and Kingdom, and theerfore that indeed he did thoroughly, he altered the way of government from the house of Ahab, and set up another government. But for the matter of the worship of God, he cared not what became of that, still the calves continued in Dan and Bethel, he took no care that the people of Israel should go up to Jerusalem, the place that God had appointed to worship him in a right way. This is that for which God thus cursed him and his house.

It is a very evil thing in Reformers who have power in their hands, to be more careful of the State then of the Church; to be more careful of affairs in civil policy, than of affairs in Religion, who are afraid to meddle with Religion, for fear of hindrances in their civil policy, to be so timorous in fearing disturbances in civil policy, that they will sacrifice Religion for it, and let that go which way it will: This is an evil thing, and a bitter. Or if they do reform in the Church, yet to reform only that which is notoriously evil and vile; so far Jehu went, he destroyed the Priests of Baal, but not the Priests of Dan and Bethel: the Idols of Baal were destroyed, but the Idols of Dan and Bethel were kept still. It is the speech of the Philosopher in his Politics, when he giveth a rule of policy.

First, the care of Divine things must be, and that is the best policy. Politicians must trust God in the way of policy, & take care of Divine things first. Yea, and go to a through Reformation too; for Jehu did something in Religion, but left other things therefore God cursed him.

Men must take heed of betraying, of sacrificing the cause of God for the maintenance of State Policy; let them be never so excellent in their way, yet if they do thus, God will blast them.

Yet further, Jehu saw the danger of that wicked and abominable sin of Idolatry in others, but he could not see it in himself. What peace (said he to Joram) so long as the whoredoms of thy mother Jezebel continue? What peace? Then what peace Jehu, so long as the whoredoms of Israel continue afterwards? This is ordinary (my brethren) for men to see a great deal of evil and danger in the sins of others, but when they should come to themselves, to be blind there; to inveigh against the sins of other men, when they seem to be far off from them, or that they cannot make use of them; but when they can make use of them, then to embrace them. Thus it was with Saul, he was exceeding severe against Witch-craft, all the Witches in Israel must be put to death: but when Saul had use of a Witch for his lust, he himself goeth to the Witch of Endor.

In the tenth place, Jehu thought by retaining the calves in Dan and Bethel, to preserve the Kingdom to his posterity, and this proved the ruin of his posterity. Those ways of sinful policy by which many think to raise their houses or themselves, are the means of the ruin of them. He that walks uprightly, walks surely.

Lastly, Jehu doth thus, and God punisheth Jehu because he continued in the same sin that Ahab was punished for. This is of excellent use, specially to Magistiates; and indeed it is a dreadful place to Magistrates, if considered of. Let them who are used to punish the sins of others, take heed what they do, lest they be found guilty themselves; for if they be found guilty, God will plague them, as if they did the greatest act of injustice that can be: As for instance, Suppose a Magistrate should take away the life of a man lawfully for that which God would have him take it away: yet if this Magistrate should be guilty of the same sin, or that which amounteth to the same sin, God will avenge himself upon this Magistrate, as upon a Murderer, as here, God revengeth himself upon the house of Jehu as for murder, yet Jehu was a Magistrate, and this was commanded Jehu by God himself. So suppose a Magistrate fine a man for any evil, and that justly, yet if he be guilty of the same himself, God will deal with this Magistrate as if he robbed by the high way side, and took away a man's money by violence. It is apparent out of the Text. Certainly my brethren, therefore great wrath and vengeance hangeth over the head of wicked Magistrates. All this you learn from what is here said, that God will avenge the blood of Jezreel upon the house of Jehu, upon the inquiring into the reason of it.

And he will do this upon the house of Jehu, (that is the third Question.)

What is the house of Jehu?

That is his Posterity, his Family that was to succeed. And indeed it was to the fourth generation till God came against him, (as we shall hear by and by) God followeth wicked men to the 3. and 4. generation.

The posterity of the ungodly, specially Idolaters, shall suffer for their Fathers sin. It is very observable what you have in the second Commandment, that God in no other doth threaten the sin of the fathers upon the children, but in the second Commandment.

What is thereason of this?

(That Commandment forbiddeth Images) Because your superstitious worshippers of all men are strengthened by the tradition of their Fathers. Oh our Fathers did thus and thus, and shall we be wiser then our Fore-fathers? We have now a company of up-start men, and they will be wiser then their Ancestors. Because superstitious worshippers harden themselves so much in that way upon their Fathers, therefore it is, that in that very Commandment against making and worshipping of Images, God threateneth to visit the sin of the fathers upon the children, and in no other.

What, the house of Jehu, after Jehu was dead? how can this be?

Yes, as a Prince that hath to do with two Traitors, both of them have deserved death, but the Prince is inclined to show mercy; and against the one there cometh this Accusation, This man's Father was a Traitor, and his grand-father, and his great grand-father were Traitors: Nay then let him die, saith the Prince. But now the other that is guilty of as much as this man was, yet it is told the King, Sir, This man's Fathers hath done a great deal of excellent fervice for the Common-wealth, there were never any of his house but were loya • l. This man now is spared though he deserveth death, and guilty with the other of the same treason; and the King is just in this. And so the first man may be said to die for his Fathers sin, that is, he should not have been executed if his Fore-fathers had not been in the fault. Take heed what you do in the course of your lives, (if you regard not yourselves, yet for your children's sake) that you may not leave a curse behind you upon the offspring of your loins, and fruit of your wombs; look upon them, pity them. Though you yourselves may escape in this world, yet you may leave the inheritance of your sins unto your children. Pity your children, that they may not have cause to curse the time that they were borne of such parents, and wish that they had rather been of the offspring of Dragons, and a generation of Vipers, then to be born of such parents that have left them a curse for an inheritance. It had been better you had left them never a penny, then to leave them to inherit the curse of your wickedness.

Upon the house of Jehu. The house of Jehu fareth the worse for Jehu.

Those that desire to raise and continue the honor of their houses, let them take heed of ways of wickedness; for wickedness will bring down any Family whatsoever.

But why is it The house of Jehu, without any addition of Jehu the King as in others it is usual?

Hereby God would give a check to Jehu, and bid him look back upon the meanness of his birth, for Jehu was not of the Kingly race: yet how unthankful was he who was raised from the dung-hill, thus unworthily to depart from the Lord.

You whom God hath raised up on high to great honors and estates, look back to the meanness of your beginning, that God hath raised you from, and labor to give him an answerable return of obedience. Those that will not give God the glory of their honors and estates, it is just their honors and estates should be taken from them.

But what is this, Yet a little while?

This is to be understood in reference to Jehu, or in reference to the house of Israel. Yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cease the Kingdom of the house of Israel. It was a long while before God came upon the house ol Jehu, and yet now he saith, yet but a little while, I will stay but a little longer ere I avenge the blood of Jezreel upon the house of Jehu. It was now the third generation since Jehu committed those sins, nay, it will appear that it was above an hundred years from the sins of Jehu to God's avenging the blood of Jezreel upon his house: for Jehu reigned 28. years, his son Jehoahaz 17. years, and Jehoash his son 16. years, and Jeroboam his son 41. years, and then in the days of Zachariah the son of this Jeroboam, God came to avenge this blood, which was above a hundred years. Oh the patience of the Lord towards sinners! But though he stayed long, yet he saith, yet a little while. Here is an excellent observation from hence.

That God sometimes cometh upon sinners for their old sins, for sins committed a long time agon: Sins a long time agone committed, are perhaps forgotten by you, yet they are remaining, filed up, and recorded in heaven, above a hundred years after the commission. It is like these sins of Jehu were forgotten, yet God cometh now at last to avenge the sins of Jehu upon his house. So he did for the sins of Manasseh, and for the sins of Joseph's brethren, it was 22. years before they came to have their consciences troubled, and then say they, We are verily guilty concerning our brother, therefore is this distress come upon us, and now (saith Reuben ) behold also his blood is required.

Look to yourselves you that are young, take heed of youthful sins, Youthful sins may prove to be ages terrors. Perhaps you think it was a grat while agone that you (when you were a young man) were in fuch a Tavern, or in such a journey, and committed such and such sins: Have you repented for them? Have you made your peace with God for them? Though you were then young, and did not fear the wrath of God to come upon you; yet now you are old, the wrath of God may come upon you for sins committed in your Apprenticeship. A sinner of a hundred years old shall be accursed.

Yet a little while. In reference to the house of Israel: Yet a little while and I will cease the Kingdom of the house of Israel: This Nation had continued a pompous successful Nation (thoughidolatrous) for about 260. years before the wrath of God came upon it that was here threatened.

God may come a long time after the flourishing of a Nation upon it in ways of judgment. Which may make us look back to the sins committed in Henry the 8, his time, and in Queen Mary's time. Let us not plead for our forefathers for the maintenance of superstitious worship, but let us look to the sins of our forefathers, and bewail them before the Lord, for God may come upon a Nation for former sins after it hath flourished a long time.

But at length it will prove but a little while. What, was it but a little while from the beginning of this Prophesy till the ceasing of the Kingdom of the house of Israel.

Yes (my brethren) it was many years. and it is very observable that from the beginning of this Prophesy) which was in the end of the reign of Jeroboam ) to the rulfilling of what was here threatened, to the ceasing of the Kingdom of the house of Israel, it was 76. years. For (as I reckoned the last day, to show the time of Hosea's Prophesy) from the end of Jeroboam here spoken of, ver. 1. unto the time of Hezekiah was 70. years, and in the 6. year of Hezekiah Israel was destroyed by the King of Assyria, and yet God saith here by Hosea (which was in the time of Jeroboam, for then was the beginning of Hosea's Prophesy, as ver. 1.) Yet a little while.

Seventy six years is but a little while in God's account. Sinners think either in ways of judgment or mercy, a little while to be a great while. If God do but defer mercy seven years, it is a great while in our account. We think our Parliament hath sat a long time; How long? almost two years. A great while! We think every day a great while, for that we would faint have but 76. years, yea a hundred, a thousand years are but as one day unto God. So for judgment: a sinner if he hath committed a sin seven years ago, he thinketh it is a great while, and he hath not heard of it, thereforre surely it is forgotten. But what if it be seventy years ago? you that are sinners of seventy years old, all is but a little while in regard of God.

Again, Yet a little while.

The apprehension of a judgment just at hand is that which will stir the heart, and work upon it most. Yet a little while, and God will cause the kingdom to cease, therefore if ever you repent, repent now, for it is but a little while ere God will cause the kingdom to cease. The apprehension of a sinner to be upon the brink of judgment, when a poor soul shall see him self ready to launch into the infinite ocean of eternal destruction, to lie under the scalding drops of the wrath of the Almighty; this works upon the heart indeed.

It is the way of the flesh and the devil to put far from us the evil day, to make us believe the day of death is a great way off. But it is the way of God to present things present and real; and in this consisteth the efficacy and power of faith to make things that are to come as if present. We say in nature, there must be a contiguity and nearness between things that must work. So we must apprehend a nearness between the evil that is to come upon us and ourselves, that so it may work upon our hearts. An excellent place you have to this purpose in 1 King. 14. 14. where the Lord threateneth to stir up a King over Israel who should cut off the house of Jeroboam that day; but what? (saith he, he presently calleth back his word) even now: you may think the day a great way off, but it is even now: and therefore now come in, return, and repent. Oh sinners consider that your danger is now, not only in that day of Christ, but what? even now, it may be at hand.

Lastly, Yet a little while. Jeroboam had continued above forty years in his sin, but now Zachariah his son, upon whom this threatening was fulfilled, continued but six months, perhaps he thought to escape as long as his father. No,

God suffereth some sinners to continue long, others he cutteth off presently: though the father continue old in his sins, if the son presume to follow his steps, he may be cut off presently.

And I will cause to cease the Kingdom of Israel.

Kingdoms, great Kingdoms and Monarchies are subject to change, What is become of all the glorious Monarchies in the world? how hath the Lord tossed them up and down as a man would toss a ball? Idolatry is enough to destroy the greatest Monarchy, the greatest Kingdom in the world.

But here is some instruction in the elegancy of the word. It is in the Original, I will cause to cease. It is a Metaphor (according to some) taken from instruments that a man makes use of for a while, and when he hath done with them, either hangs them up against a wall and regards them no more, or else bringeth them to the fire to be burned. So saith God, yet a little while, and I will cause to cease, &c. As if he should say, Indeed there was a time wherein I had some use of this way, of the rent between Judah and Israel, and of this Kingdom, but I have done with that use, there is an end of it now, the use is over I intended, & now I will cause to cease the Kingdom, I will take them away, they shall be to me as an instrument not to be used anymore, or for the Fire.

When the Lord hath any use of a people, or of any particular men to do him service, he will preserve them though they be wicked, and when he hath done with them, he either lays them aside, or else brings them to the fire. A Husbandman so long as he hath use of thorns to stop a gap with them, he lets them alone, but when there shall be no further use of them, he then bring them to the fire. so God here, I will cause to cease the Kingdom of the house of Israel.

But how and where will God cause to cease the Kingdom of Israel?

Vers. 5. I will break the bow of Israel in the valley of Jezreel.

By breaking the bow, is here meant the blasting and bringing to nothing all the strength of their warlike power, all their Arms and Ammunition, for the bow was a great warlike instrument in these days, therefore in Psal. 46. 9. He makes wars to cease, he breaks the bow, and cutteth the spear in sunder, &c.

But here, by breaking the bow, there is something more, it is not only mentioned because the bow is a warlike instrument, but there is some particular reason why the bow is instanced here, and that is this, because whereas Jehu did many memorable things in his warlike affairs, yet none more then that he did by his bow. Mark that place, 2 King. 9. 24. And Jehu drew a bow with his full strength, and smote Jeroboam between his arms, and the arrow went out at his heart, &c. So that the victory that Jehu got ever the two Kings of Israel and Judah, was by the Bow especially. What observe we from hence?

That wherein wicked men have been most prosperous and succesful, even in this God will curse them, and let out his wrath upon them.

Again, Break the bow, blast all the power of their Ammunition.

Carnal hearts trust much in their warlike weapons, but they are nothing when God cometh to break a people's strength. God hath the power of all Ammunition, the Lord is called The Lord of Hosts, (and he delighteth much in this title) First, because God hath not only the power over Ammunition and all Warlike weapons, so as they cannot be used but by him: But secondly, because when they are used, they can have no success at all but by him; and so the Lord is the Lord of Hosts in a peculiar sense: He is the great General of all Armies, more then all other Generalls, for the success of all dependeth upon him.

My brethren, why then need the Church of God fear the strength of weapons, the Bow, the Cannon, or all the Ammunition of the enemies of the Church, seeing our Lord is the Lord of Hosts? no weapon can be used or have success but by this Lord of Hosts. He can break the bow, though of steel, when pleaseth, and can give his people strength to do so too. For this you have an admirable promise, Esa. 54. 17. Behold (saith God) I have created the smith that bloweth the coals in the fire, and bringeth forth an instrument for his work, and I have created the water to destroy. No weapon that is formed against thee shall prosper. What need the Church fear then? God breaks the bow when he pleaseth: For as God hath a providence over all the things in the world, so there is a specialty of providence of God to order Battels, to give the victory, not to the strong, or to the multitude, but sometimes to the weak and few, even as he pleaseth. And therefore he is the Lord of Hosts, because though his providence is general over all creatures, yet there is a specialty of providence of God in warlike affairs.

But what was this valley of Jezreel?

It is worthy our time to inquire after this valley of Jezreel, wherein God will break the bow of Israel. There were two places called Jezreel, the one belonging to Judah, Josh. 15. the other belonging to Israel, Josh. 17. 16. & Chap. 19. 18. Jezreel was a fruitful valley, ten miles long, and by it there was a famous City built, which was in Ahab's time the principal seat, the Metropolis of the Kingdom, and there was a glorious tower in it, & from thence they might see over Galilee and over Jordan. Now there were two great Cities that belonged to the ten Tribes, Samarea and Jezreel, as we in England have two principal Cities, London and York. But this Jezreel was the most fortified, in which they put a great deal of confidence, yet God saith here, He will break the bow of Israel in the valley of Jezreel. That is, there by that City in that place, that they accounted the great strength of their Kingdom, there he would break the bow of Israel.

Fortified Cities cannot help when God cometh out against a people. If we can fortify our Cities against sin, we may soon fortify them against an Enemy. If sin once get in, the enemy will quickly follow. Nah. 3. 12. All thy strong holds shall be like fig-trees with the first ripe figs; if they be shaken, they shall fall into the mouth of the eater. You shall with the least wind like the first ripe figs sall off, all your strong holds shall do so. Yea, ver. 13. Thy people in the midst of thee are women, the gates of thy land shall be set wide open to thine enemies, the fire shall devourthy bars.

You see what the valley of Jezreel is, & the meaning of it. But why will God break the bow of Israel in the valley of Jezreel?

There are these two reasons for it. 1. Because God would deal with this people of Israel, as Judges deal with Malefactors; they will hang them up there where the fact was committed, as we see some hanged up in Chains near to the City, at or about the place where their villainy was done. So in Jezreel was shed the blood of Jezebel, and the blood of the 70. sons of Ahab, and the blood of Jehoram, and there will God break the bow.

Hence it is that guilty consciences are many times afraid to go near to the places where they have committed wickedness, because their consciences will fly in their faces, for fear God should come upon them in the place where the fact was done.

But further, He will break the bow of Israel in the valley of Jezreel, that is, in that fortified place in which they did so much glory (this is specially observable.)

Even in that place wherein a kingdom shall most glory, & seem to trust most in, God many times doth come and break the kingdom in that very place, and makes that the breaking of the kingdom most. Nah. 3. 8. Art thou better then populous No, that was scituate among the rivers, that had the waters round about it, whose rampant was the sea, & her wall was from the sea? Mark, a people just like England in this case: what we overcome by the Enemy? we that have the Seas for our Wall, and such a multitude of people amongst us? These have been & are the two pleas that England hath for her self, because our people are many, and we have the seas for a wall: But art thou better then populous No? yet was she carried away, she went into captivity, &c. verse. 10. Thus the Prophet pleadeth with them.

But further, These trusted in Jezreel, they seemed to scorn the Prophet What, the kingdom of Israel cease, what think you of Jezreel, such a strong place as that? just as we should say, what, an Enemy come to us what say you to London, a brave City, a strong City? what say you to the Ammunition, to the Militia, to the strength that is there? Are they not able to resist all that can come against it? Have we cause to fear danger? It is true, the kingdom hath cause to bless God for London, and London hath not yet been the valley of Jezreel, but an Israel, the strength of the Lord, & hath prevailed with God, as an instrument: & therefore we bless God for that we have had. But yet let us not trust in that we have, for even in London, in the valley of Jezreel the bow may be broken, and God knows how to bring things about so as to make the Ammunition of London to be broken in pieces, and turned against themselves: Oh therefore do not trust here. Only let it be your care you of this City of London that you prove not the valley of Jezreel, and then we shall do well enough, our bow shall not be broken. What attempts have there been to have made London by this time the valley of Jezreel, that is a scattered valley, to have brought divisions in this City, that it might be a scattered people; & woe to the kingdom if this had been effected, better these men had never been born then that they should have had success in that horrid enterprise. Oh London now the blessing of God is over you! the means of grace abundantly among you. The eyes of the kingdom are upon you; take heed you be be not the valley of Jezreel, your divisions will cause great thoughts of heart; continue you untied one to another, and then you are as one Israel of God, the instrument of God for our strength. Pardon me this little digression, though it be a little from an expository exercise. Thus we have done with the Mother, and with the first son.

The Third Lecture.

C Oncerning Hosea's first son, the last day. She conceived again. This conception sets out also the estate of Israel in regard of her sin and misery: Sin it is fruitful, and what bringeth it forth? Parents bring forth a likeness to themselves, and so doth sin; and what is that? Nothing but ruin & misery.

This second child it is a daughter, it noteth the weakness of the state of the ten Tribes at this time, they were grown to be effeminate in regard of their lust, and the baseness of their spirits, and in regard of their strength also they were like the female sex. There are 3. estates of the people signified by the 3. children of Hosea; the first was their scattered estate, and that was signified by Jezreel, the first son; of which the last day: And the story of that you had in 2 K. 15. ver. 9. to the 19. where you may read their woeful sedition; for Zach • riah reigned but 6. months, & then Shallum sle • him, & reigned in his stead, and he reigned but one month, for Menah •• came & smote Shallum & slew him, & reigned in his stead: So here was nothing but murders and seditions amongst them. A scattered people.

The 2. state of the people of Israel was their weak condition that they were brought unto, signified by this daughter; and the history of that you have from v. 16. of that Ch. onwards, where when Pul the K. of Assyria came against Israel, Menahem presently yielded to him what he would have, giveth him IOCO. talents of silver to go from him, & so layeth a taxation upon the people for it. Here they were brought to a very low & weak condition. And afterwards this K. of Assyria cometh again, and carrieth part of them into captivity. The 3. child was Loammi, and the history of the state of the people signified by that you have in 2 K. 17. 6. where they were fully carried away, & wholly rejected forever: And because they were a little before that time grown up to some strength more then formerly, therefore this last was a son. We are now to speak of the second.

She conceived again and bare a daughter.

From that interpretation I have given of it, to note the weakness and effeminacy of the state of the people at this time, a little before their ruin; The observation from thence is this,

When the manliness, courage, and vigor of the spirits of people are taken away, then they are under a fearful judgment, and near to ru • ne.

Even when their men shall be as women, as Nah. 3. 13. when there shall be such baseness of spirit in people, that for the enjoyments of their present ease and quiet they yield to anything. So it was with these, and in thar their effeminatenesse was shown.

When the King of Assyria came to them, they yeeelded to any terms he would appoint, to give him anything he would demand; and when the taxes were laid upon the people, they inquired not whether they were just or no, but merely for their peace & safety they yield. We must take heed of bringing ourselves into trouble, we were better pay this then venture the loss of all, we must not displease those that are above us, we know not what hard things may follow; it is our wisdom, though things are hard, and we complain the taxations are heavy, yet to suffer something, they had rather have a little though with baseness, then venture anything for further peace and liberty for themselves and their posterity.

2. The eff • mina • enesse of their sp • rits were shown in this, that they were willing to bow down their necks to submit to the government of most vile murderers, without any enquiry after them, or taking any course or way at all to find out their murders and wickedness. Zecharia was slain by Shallum, then cometh Menahem and he killed Shallum, after Menahem, reigned Pekahiah, and against him conspired Pekah the son of Remaliah, and smote him in Samaria, and with him killed 50. men, and reigned in his room, then cometh Hoshea the son of Elah, and he made a conspiracy against Pekah, and slew him, and reigned in his stead. Here were murderers upon murderers, and yet the people all this while bow down their necks, and look not after these things: They have gotten power in their hands, and we must take heed of looking so high, to inquire after things that are above us, and it is ill displeasing of them, we were better a great deal be quiet and hold our peace, & say nothing, than to inquire after such high matters as those are; and so they let all go, and bowed their necks to the yoke, and by no means such horrible guil of murders must be questioned, because the murderers had got power in their hands. Their cowardly timorous spirits were much like the temper of Issachar, we read of Gen. 49. 15. Isachar is a strong asse couching down between two burdens, he saw that rest was good, and the land that it was pleasant, and he bowed his shoulders to bear, & became a servant unto tribu • e. And when men's spirits are effeminate in regard of the civil state, they quickly grow so in regard of their consciences and religion too. Purity of religion in the Church cannot stand long with slavery admitted in the State. We read Rev. 4. 7. of 4. Ages of the Church set out by four living-creatures: the 3. living-creature the Text saith, had the face of a man, and that was to note the state of the Church in the time of reformation, they began then to be of manly spirits, & to cast off that yoke of bondage that was before upon them, to inquire after what liberty God had granted to them. Not then like those we read of, Isa. 51. 23. that would bow down to such as would say to their souls, Bow down that we may go over them.

This (my brethren) hath been the condition of many of us; there hath been that effeminateness of spirit in us, that we have bowed down our necks, yea, our souls to those that would go over us; yea, (as it is there in 51. Isa. ) they made themselves the very street to them that went over them, their very consciences were trampled upon by the foot of pride, and all for the enjoyment of a little outward accommodation in their estates, in their shops, and in their trading, Oh they must not venture these, rather yield to any thing in the world. And truly we were afraid not long since that God was calling us by the name of this daughter Loruhamah, in regard of our effeminateness of spirit, that the Lord was departing from our nation. But blessed be God that now here hath begun to be a rising of spirit among us, especially among our worthies in Parliament, and their warmth, vigor, & life, hath put warmth, vigor, spirit, and life, into the whole Kingdom. Now our Kingdom will never bow down and submit their Consciences, nor Estates, nor liberties to that bondage and oppression that heretofore hath been. No, they had rather die honorably then live basely. But why do I make such a disjunction? dy honorably, or live basely? Had we spirits we might free ourselves and posterity from living basely, and we need not die at all; for the malignant party hath neither spirit to act, nor power to prevail, if we keep up our spirits and be strong in the Lord we are safe enough, yet we shall not have our name Loruhamah, but Ruhamah, the Lord will have mercy upon us. 1 King. 14. 15. God threatens to smite Israel, that they shall be as a reed shaken with the wind: and then mark what followeth, and then he would root them out of this good land which he gave to their Fathers. If this judgment be upon England that our spirits be shaken as a reed with the wind, that we bow and yield to anything in a base way, the next may justly follow that the Lord may root us out of this good Land. As it was with Israel before their destruction, they grew effeminate, so it was with Judah too before theirs, Isa. 3. 3. when God intended judgment against them, you may observe there that He took away the mighty man & the man of war, the prudent and the ancient, the Captain & the honorable man & the Counselor. men of truly noble spirits were taken away, their Nobles became to be vile and sordid, & to yield to any humors and lusts, then they were near the ruin; and ver. 12. the Text saith women rule over them; for women that have many spirits to rule is no judgment at all; but for women of revengeful spirits to rule over a nation is a most fearful judgment. But so much of the first, that it is a daughter that is here born to Hosea.

What is this daughters name? Call her name Loruhamah?

Non dilecta, so some, Non misericordiam consecuta, so others, both come to one, either not beloved, or one that hath not obtained mercy, for God's mercy proceedeth from his love.

I will no more have mercy.

I will add no more mercy; Nothing that God had shown abundance of mercy to Israel before; but now he saith, I will not add anymore, I will show no further mercy to them.

But I will utterly take them away. Tollendo tollam; so turned by some, In taking them away I will take them away; Levaho levando, so others, I will lift them up, that I may cast them down so much the more dreadfully. The old Latin hath it thus, Obliviscendo obliviscor, forgetting I will forget. And this was upon a mistake of the Hebrew word, because there is little difference in the Hebrew, between the word that signifieth to to forget, and that which signifieth to take away. The 70. setting myself against them, I will set myself against them.

Well the name of the child must bear this upon it, that God will have no more mercy upon them. Hence then first.

Sometimes the very children of families, and in a kingdom do bear this impression upon them, that God will have no mercy upon this family, upon this kingdom. One may (my brethren) read such an impression upon the children of many great families in this Kingdom, when we look upon that horrible wickedness of the young ones that are coming up, how different from their former religious Ancestors; we may see with trembling hearts) such an impression of wrath, as if God had said, I have done with this family, I intend no further mercy to this family. As sometimes when we see in a family gracious children, gracious young gentlemen, noble men, we may see the impression of God's mercy to that family, Ruhaniah, I intend mercy to it.

It was not long since that we might, and we thought indeed we did see such an impression upon the young ones of this kingdom, the young ones in the City, the young ones in the chief families in the Country; that we were afraid that Lornhamah to England was written upon them, for oh the rudeness and wickedness of the young ones! But blessed be God that we see it otherwise now; now in regard of that graciousness, that forwardness of so many young ones amongst us, we may see written upon them, Ruhamah to England, mercy to England, God hath taken away his Lo, and writeth only Ruhamah, mercy to you, this great change God hath made. For the great ground of the hope we have for mercy to England, is the impression of God upon the young ones: When God hath tender plants growing up in his Orchard, certainly he will not break down the hedge or dig it up.

Secondly, Call her name Loruhamah, for I will no more have mercy upon the house of Israel.

There is a time when God will not have mercy upon a kingdom or upon a particular people. Gather your seves together, oh nation not worthy to be beloved, before the decree come forth. There is a time for the decree to come forth against a kingdom, when God will not be entreated; a time when though Noah, Job, and Daniel should stand before him, yet he will not be entreated, though they cry, cry • arly, cry aloud, cry with tears, cry with fasting, yet God will not be entreated. God's mercy is precious, and he will not let it run out to waste, he will not be prodigal of it, a time wherein God will say, Now I have done, I have done with this people, mercy hath had her turn. It is true, except we had that immediate revelation that the Prophets had, we cannot now determine of the particular time; yet by examining God's way toward his people in former times, the truth is, that those that labored most to search God's mind in his word, they were even afraid that this decree had been gone out upon us in England. It is true, God hath seemed for the present to tell us that he hath a prerogative, and he will have mercy upon whom he will have mercy: But yet neither are those altogether to be blamed, that even in their own hearts determined (as it were) that mercy was gone; except they did wholly limit God, and left nothing of prerogative at all to him, but because it was God's ordinary way; and except God had wrought with us in a way of prerogative otherwise than ever he did with any nation before, they did then conclude that the decree was gone forth; and so it might be true, and what God may do with us yet we do not know. But this we can say, if the decree be not gone forth, if there be mercy for us, God hath shown his prerogative, that he will now go on in such a way otherwise than formerly he hath done in the world; and if God will do so, who can say against it?

A time there is likewise for God to say against particular persons, he will not have mercy upon them, a time when God will say, those men that were bidden shall not taste of my Supper; he that will be filthy, let him be filthy still, my spirit shall no longer strive with them. God hath no need (my brethren) that we should receive or entertain his mercy, we had need that God should grant it. God many times is quick in the offer of his mercy. Goc and preach the Gospel, he that believeth shall be saved, he that believeth not shall be damned. A quick work God makes many times in the effects of mercy.

Yet 3. I will not have mercy: This is pronounced as the most dreadful judgment. What, not have mercy upon them? then indeed is a State or a Kingdom in a dreadful condition, when God shall say of them that he will not hve mercy. Woe to you (saith the Lord) when I depart from you, woe then to you when my mercy is forever gone, then all judgments & miseries must needs flow in upon a nation, or a particular soul; when the Sea-bank is broken up, then the waves will all flow in. Isa. 56. 9. All you beasts of the field come to devour, yea, all you beasts in the forest, why what is the matter? His watchmen are blind, &c. I argue thus from thence, if the prudence of the watch-men being taken away which should stop misery, then all evils come flowing in upon a Nation.

What then if the mercy of God that should stop misery be taken away? whither should the poor creature go if mercy be gone? to what creature should it look for help? if it cries to any creature, the creature saith, I can afford no comfort, because God affordeth no mercy: what shall uphold the heart then when it hath no hope at all? It must needs sink.

I will not add mercy (saith God) showing, that what good they had received before it was from his mercy, though they would take no notice of it; well, saith God, you shall have no more, you have taken no notice that it was my mercy that helped you before, but when my mercy is gone, then you will know it, but then I will not add more. Men best know what the worth of mercy is, when mercy is taken away from them, when God addeth no more.

Again, I will not add mercy. God doth not use to take away his mercy fully from a people or from a soul: but when mercy hath been shown and abused, after much mercy hath been received, and that being abused, then God saith he will not add more. You have a parallel place to this, Judge. 10. 16. I will deliver you no more, saith God, I have delivered you many times, my mercy hath been abused, I will deliver you no more. It is just with God when mercy is abused, that we should never know farther what mercy meaneth. Mercy as it is a precious thing, so it is a tender thing, and a dangerous thing to abuse it. There is nothing that more quickly works the ruin of a people or of a soul, then abused mercy.

But further, I will utterly take them away. Before it was only that they should be scattered, the name of the first child before was but Jezreel, that they should be the scattered of the Lord; but the 2. is Loruhamah, that they shall have no more mercy from the Lord. God's 2. strokes usually are more dreadful then the first: God beginneth first with the house of Correction before he bringeth to the gallows. There is branding first before hanging: there are warning pieces before murthering pieces. God makes way for his wrath by lesser afflictions, before he cometh with destroying judgments. I remember Mr. Knox in his History of Scotland hath this story of one Sir James Hamilton, that having been murdered by the Ks. means there, he appeared to him in a vision with a naked sword drawn, and strikes off both his arms, with these words, Take this before thou receive a final payment for all thy impieties, and within 24. hours 2. of the Ks. sons died. God cometh to nations & particular persons with a sword, cutteth off arms before he takes their lives, he cometh by degrees upon them. As the Lord when he cometh in a way of abundance of mercy, lesser mercies make way for greater mercies. When Manna was rained down, the dew ever came before it: So, lesser judgments to the wicked are forerunners of, and makers way for greater judgments; first they are parboild before they come to be roasted in the fire.

Further, I will not add mercy to the house of Israel. He doth not say, I will not add mercy to this or that particular man of Israel, but to the house of Israel.

A Multitude of sinners, with God is no argument for their escape of judgment. It is a rule indeed with man, Multitudo peccantium, tollit peccatum, Multitude of offenders take away their offenses; Men know not how to execute the offenders when they are in Multitudes, here and there some of the ring-leaders may be taken for example sake. But it is no rule with God, though it be the whole house of Israel, God hath no mercy for the whole house of all the people of Israel. Let no man presume to sin against the Lord, because there are Multitudes that do offend, & think that he shall escape with the Multitude. No, all the nations of the world with the Lord are but as the drop of a bucket, & as the small dust of the balance, nothing, even less then nothing.

And yet further, No mercy upon the house of Israel: Though it be the house of Israel, yet no mercy upon her. If it were the house of Pharaoh it were not so much, but what, no mercy to the house of Israel? The neareness of any to God exempts them not from the wrath of God. God hateth sin, and hateth sin most when it is nearest him: You have I known of all the families of the earth, therefore will I punish you for your iniquities, saith the Lord. As we hate a Toad in our bosoms more then when it is at a further distance; so God hateth sin in those that are nearest to him more than in those that are further off; for God will be sanctified in all those that draw near unto him. But wherefore is all this that God will have no more mercy upon the house of Israel? what hath the house of Israel done, that God should be so angry with it? It is worth our searching and enquiring after, why the Lord will at this time have no mercy upon the house of Israel. It concerns ourselves nearly.

The first and main reason is, because of their continuance in their false way of worship, notwithstanding all the means that God had used to bring them off; not only by his Prophets, sending them again and again to show them the evil of their false worship in those 2. Calves in Dan and Bethel, but by most remarkable works of his providence against them. As for example. The work of God against Jeroboam, when he was but stretching out his hand against the Prophet that came to denounce judgment against that Altar upon which he was offering Sacrifice, his hand that he put forth against him dried up, so that he could not pull it in again to him, and upon the prayer of the Prophet it was restored & became as was before. Again, the remarkable work of God in anointing Jehu to destroy the house of Ahab and his seed for their Idolatry. Yet notwithstanding these Prophets, and these works of God, with many other, they still persisted in their way of Idolatry. And this caused the Lord now not to have mercy upon the house of Israel.

Let us take heed of this, God hath used, and still doth use means to bring us off fully from all ways of false worship, not only by sending his Ministers from time to time to declaim against such things, but by wonderful and remarkable works of his providence towards England, especially at this day. Never had any Nation, never had England heretofore more remarkable works of God to draw them off from all ways of false worship, to bring them to worship God in the right way according to his will. Now let us tremble at this sentence; I will not add mercy, I will have no more mercy. God hath added mercy to us again and again from time to time. And now me thinks in this work of God's mercy, that he is about concerning us, he speaks to us as he did to the people, Come and put off thy ornaments, that I may know what to do with thee. Come now and humble yourselves that I may know what to do; As if God should say, Come & give in your last answer. Certainly in that way that God is now in with us, he calleth England to give its last answer, as if he should say, Now I am sheing mercy once more, take heed of rejecting it, lest you have a Loruhamah upon you, I will add no more mercy, consider not only what we have done, but what we do, how we have abused mercy, and how we do now abuse present mercy; how opposite the spirits of most are against the work of reformation now in hand, who even say to the Lord Christ depart from us, we desire not the knowledge of thy ways. When the people of Israel were offered Canaan, and God bade them go in and possess it, they were then near unto it; but when they then refused Canaan, God sware in in his wrath that they should not enter into his rest. If ever a people were offered Canaan, were offered the Ordinances of God in his own way, certainly we are at this time, Let us tremble lest God (if we reject this mercy ) should swear in his wrath, I will have no more mercy upon you, and so we prove to be a Loruhamah indeed.

But a second reason why this people could have no mercy, might be, because of their forsaking God even in the civil State. For you are to know that this people of Israel had not only left God in their Church, State, and defiled themselves with false worship, but they had in their civil government wickedly departed from that that God had appointed over them: They had departed from the house of David, and rent themselves from it. It is true, this was of God's permission, but yet it was the wickedness of their hearts, & no excuse at all for them. Hence Chap. 8. 4. God chargeth them that they had set up Kings, but not by him. From whence this may be observable.

That it is a most dangerous thing for a people to forsake that government to rebel against that civil government that God doth set over them.

When the people in 1 Sam. 8. 7. had required a King, and would not be ruled by Judges anymore, saith the Lord to Samuel, They have not rejected you, but rejected me, that I should not reign over them: A most dreadful place, And I confess freely to you, this one Text of Scripture was the first Scripture that took impression upon my thoughts and heart about fearing to go on in a way of Church-government that God had not appointed. For thus my thoughts reasoned; What is God so provoked against a people that will reject but a Civil government, a government that he hath appointed, that specially concerns but the outward man? Then if it proves that God hath appointed any government in a Church, that is Divine Institution, that concerns the good of the soul, and is immediately to work upon that, surely God will be much more provoked there for rejecting it.

And going yet further upon search, finding that though we have not a civil government appointed by God as the Jews had, yet for the Church state, we have one appointed even by God himself. And reason there must be for it: for whatsoever hath a special efficacy upon the heart, must have a spiritual rule for the warrant and direction. Indeed prudence and reason is enough for the ordering of things that concern the outward man, except God will come in with his own institution. But when it cometh to the ordering of the heart, and there is a spiritual efficacy expected (as in all Church ordinances there must be) and that authority by which they are executed giveth a great influence into them, now nothing can go beyond its principle, therefore it must have a divine institution to give it its efficacy.

It may here be demanded, whether hat not God appointed over us a particular civil government as he did over the Jews?

That our government and all lawful government of other Nations is appointed by God, we must conclude is a certain truth. But not so appointed by God as the government of the Jews was. And the reason is this, because the Church and Common-wealth of the Jews was involved in one, and therefore the Apostle speaking of the Church, he saith they were Aliens, and strangers from the Common-wealth of Israel; It was meant of the Church state. There was such a kind of Paedagogy under the Law, that the Church and State were involved in one, for Christ would be the head of the Church and Common-wealth too, and appoint them laws; And so their government was immediately from heaven.

Now for us. That we should have a government according to the rules of wisdom and justice; that indeed is appointed by God.

God would have us have a government; But he leaveth the ordering of that government to general rules of prudence and justice. So that now it is lawful for any Kingdom or Country to agree together, and according to the rules of wisdom and justice, to appoint what government they will, as whether it shall be a Monarchy, or an Aristocracy, or a Democracy, and to limit this according to Covenant of agreement, as whether that the fundamental power shall be wholly put out, or any part reserved, how far this or that Man, or society of Men shall have the Managing of it, and the like; then so far as it is agreed upon, we are bound in conscience to obey either actively or passively, but no further are we bound to obey any Man though he be in authority, yet we are not bound to obey him, either actively or passively, conscience is not tied.

Though those men be in authority, yet it is no resisting of authority at all, not to do what they would have. Yea though the thing be lawful they would have, yet if it be not according to the law of the kingdom, to the first agreement, I may be bound by the rules of prudence to save myself; but it is not authority that binds me to obey out of conscience: For we must of necessity distinguish between men in authority, and the authority of those men. Wherefore so long as we seek but to keep authority in the right channel, that it flows not over the banks, we cannot be charged for resisting the government God hath set over us, though we do not obey the wills of those who are set over us, and therefore there is no cause that we should fear, that God should say to England upon this ground, Loruhamah, he will have no mercy. To proceed.

The people of Israel they might say, Hosea thou art a Preacher indeed, what preach nothing but judgment, nothing but wrath, to be utterly taken away? Is there no mercy at all? Is not God a merciful God? Yes saith the Prophet, though you be taken away, God knoweth how to glorify his mercy; he hath others that he can make to be objects of his mercy though you be destroyed.

From whence first you see that though God utterly reject some, yet in the mean time he hath others to show mercy unto. Therefore it is no plea for any sinner to say thus, well, I have sinned indeed, but God is merciful. What if God be merciful? so he may be, though thou be damned and perish everlastingly. Yea, whole kingdoms & nations may perish, yet God may be merciful, God hath still infinite ways to glorify his mercy. Many people in desperate moods, lay violent hands upon themselves, & certainly there is a kind of spirit of revenge in it, as if they thought there would be some trouble about it, and so God should lose some honor. But if you will have your will in this, or in anything else, though you be dead and rotten, and your souls perhaps in chains of darkness, God will have ways to be glorious in his mercy, whatsoever come of you.

But 2. I will have mercy upon the house of Judah. God will always have a Church, he will never destroy his Church at once, the Lord loveth public worship in the world: Though he will utterly take away the house of Israel, yet he will have mercy upon the house of Judah.

Again, Israel might say, what will not God be merciful to us? why I pray you what doth Judah get by her worshipping of God in that which you say is the only right way? Judah indeed keepeth her self to Jerusalem, keepeth her self to worship in the Temple, but what doth she get by it? for ought we see Judah is in as hard an estate, and in as low a condition as we (nay as we shall see afterward, Judah was in a lower condition than Israel, ) and certainly such kind of expressions as these they would be ready to have against the Prophet.

Well, saith God, let Judah be what she will, I will have mercy upon her.

Though carnal hearts, when they look upon the low condition of the true worshippers of God, think that there is no difference between those that are in a good way, and themselves that are in the ways of sin, yet God will make a difference; I will have mercy upon Judah, but not upon Israel. Many carnal men please themselves with this; I see others that are strict, that pray in their families, that run to Sermons, and will not do thus and thus, as others do, yet they are as poor, in as mean a condition as any others, what do they get by their forwardness in religion? Are not we in as good a condition as they? Well friend, though thy carnal heart think there is no difference between him that serveth God, & him that serveth him not, God hath a time to manifest a difference; There shall a time come (saith God, Mal. 3. 18.) that you shall return and discern between the righteous, and the wicked, between him that feareth God and him that feareth him not. I will not have mercy upon Israel, but I will have mercy upon Judah.

Fourthly, Judah had at this time many gross and fearful evils amongst them, yea scarcely delivered from Sodomy; it will ask a great deal of time to show you the state of Judah in regard of the horrible wickedness that was in it, yet God saith, I will have mercy upon the house of Judah. What is the reason of this?

Because though Judah had many gross evils, yet Judah kept to the right way of worshipping God, kept to Jerusalem, to the Temple; so far they kept the worship of God pure. Hence we see,

God will favor a people exceeding much, though there be many weaknesses, yea many wickednesses among them, if they keep the worship of God pure. It is true, there are many spirits that are most bitter against those that seek to worship God in the right way, if they can but get them tripping in any small thing, they follow it against them with all their might, with all the bitterness that they can possibly. This is not like unto God, God will favor those that worship him in a right way, though for other respects he may have many advantages against them.

But this (you will say) seems to contradict what you said before, for you said, the nearer any are to God, the more he hates their sins, and the sins of those that make a show of worshipping God in a pure manner, are worse than the sins of others.

It is true, But as their relation to God in the nearness of his worship, is an aggravation of their sins, so their relation to God is a foundation of their hope of mercy from God.

How is this?

It makes their sin indeed worse, so as to provoke God to punish them sooner, and perhaps bitterer, yet their relation to God keepeth this ground of faith, that God is their God still, and will have mercy upon them at last. But the wicked though God spare them longer than his own people, yet when he cometh against them he rejecteth them utterly, so he did Israel: Judah indeed was punished, but yet Judah had mercy at last, but (saith God) I will have no more mercy upon the house of Israel, but will utterly take them away.

Fifthly, Israel had prevailed a little before against Judah; for if you read in 2 King. 14. 12. you shall find that Judah was put to the worst before Israel, the Text saith, They fled every man to their Tents, and Jehoash the King of Israel took amaziah King of Judah, and came to Jerusalem, and brake down the walls of Jerusalem, from the gates of Ephraim to the corner gate, four hundred cubits: And he took all the gold and silver, and all the vessels that were in the house of the Lord, and in the treasures of the Kings house, and hostages, and returned to Samaria. And this was but a little before this time, Israel had thus prevailed against Judah, and brought Judah under, yet now saith God, I will have mercy upon Judah but not upon Israel. What should we note from hence?

God sometimes showeth mercy to poor afflicted ones, and yet rejecteth those that are greater & enjoy more prosperity in the world. Many that are poor people, poor souls that are in a low afflicted condition, God looks upno them and showeth mercy unto them, when brave ones that carry it out, and thrive and live gallantly in the world, are many times rejected of God. Mark what God saith, Zeph, 3. 12. I will leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. God looks not at the brave and gallant ones of the world, but at the poor and afflicted ones, and they shall trust in the name of the Lord. We must not then judge at the happiness of men according to their success in the world: For you may now be delivered, and others kept under affliction, yet afterwards you may be rejected, and the others received unto mercy.

Further, Hosea was the Prophet of Israel, he was sent to the ten Tribes, yet Hosea tells them, whose Prophet especially he was, and God would have no more mercy upon them. And he speaks to Judah (he was not sent to them) and he tells them that God would have mercy upon them.

Here we may learn how impartial the Ministers of God ought to be in their work, they must not go according to their particular private engagements, though they are engaged more to such a people in divers regards, yet if they be wicked, they must deal faithfully, and plainly, and denounce the judgments of God: And if others, though strangers to them, be godly, they are to give to them that comfort that belongs unto them. My brethren, partiality in those in public places, especially of the Ministry, is a great evil.

It was for this that God said he had made the Priest and the Levite contemptible and base before all the people: Why? because they were partial in the Law, Malac. 2. 9.

7. It is a great aggravation of the misery of some, that God showeth mercy to others. For it is here set down as a part of the threatening against Israel, I will have no more mercy upon Israel, but I will show mercy to Judah. To aggravate the misery of Israel, God manifesteth his mercy to Judah. Mark how God in Isaiah. 65. 13. makes it a part of his threatening against the wicked, that he will show mercy to his servants: Behold, my servants shall eat, but you shall be hungry; my servants shall drink, but ye shall be thirsty: Behold, my servants shall rejoice, but ye shall be ashamed; Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, & howl for vexation of spirit. These [ Buts ] are cutting ones to the heart of the wicked. And observe it, here is the word [ Behold ] three times used, in setting out the difference that God will make between his servants and the wicked, and how God will aggravate the misery of the wicked by showing mercy to people, because it is a thing much to be considered. A like place you have, Mat. 8. 11. Many shall come from the East & West, and shall sit down with Abraham, Isaac, and Jacob, but the children of the Kingdom shall be cast out into utter darkness there shall be weeping and gnashing of teeth. Mark, they shall gnash their teeth when they shall see how they are rejected and others received, gnash their teeth for envy and vexation of spirit, for it is a great aggravation of men's misery. And is it not fulfilled this day? How do many bite their nails and gnash their very teeth to see the mercy that God showeth to his people in giving them liberty and encouragement in his service, while he casteth shame & contempt upon their faces, & bringeth them forth to answer for their wickedness, and to suffer condign punishment. Wicked men's spirits vex at this, it is that which they cannot possibly bear, it is that which galleth and fretteth the very gaul of their heart to see the mercy of God to his people now in these days; to see such an opportunity as this, to meet together with this liberty to exercise ourselves in the word, when they are caged up. This they gnash and grind their teeth at.

It is observable, that which you have in Acts 22. 21. Paul was speaking there a great while to the Jews, & they heard him quietly till he came to that word Depart, for I will send thee far hence unto the Gentiles; the Text saith, they gave him audience unto this word and then they lift up their voices, & said, Away with such a fellow from the earth, for it is not fit that he should live. What to disgrace us thus, and to think that the Gentiles should come to have more mercy then we! Away with such a fellow from the earth.

We have such an expression likewise in Luke 4. 26. Our Savior Christ told the Jews of the Widow of Sarepta, that Elias the Prophet was sent only to her, and that Naaman the Syrian of all the Lepers in Israel was cleansed; They of the Synagogue when they heard these things, the Text saith, They were filled with wrath, and rose up and thrust him out of the City, and led him to the edge of the hill whereon their City was built, that they might cast him down head-long. They were so vexed at Christ's Sermon there, that they could have broke his neck as soon as he had done preaching. It was at this word, There were many Widows in Israel in the time of Elias, but unto none of them was Elias sent save unto the Widow of Sarepta; & many lepens were in Israel in the days of Elisha, and none of them were cleansed, saving Naaman the Syrian. The meaning is this, Christ intimated thus much, that though there were many of the people of Israel, yet the Lord would have mercy but upon a few of them; yea that God would choose rather other people to show mercy to, then themselves; at this they were enraged. And certainly this will be the aggravation of the misery of the damned in hell: When a damned soul in hell shall there come to know the mercy of God to others: It may be wicked parents shall see their children that came out of their loins. or out of their wombs, at the right hand of Jesus Christ in glory, and themselves cast down into eternal torment; this will be a stinging aggravation of misery, no mercy unto thee, but mercy unto thy gracious child, the child that thou snibbedst and rebukedst for being forward, he is now at the right hand of Christ & thou cast into everlasting misery. So it may be a poor servant, a poor boy in a family, may stand at the right hand of Jesus Christ hereafter and ascend with him in glory; and his rich Master that was, that murmured at him, & would not suffer him to have the least time for to do God service in, but checked him in everything, and cast it upon his conscience, oh this is your preciseness: perhaps he sees himself cast down into eternal misery, when that poor servant of his, that poor apprentice shall go up to eternal glory

But yet further, God saith, I will have mercy upon the house of Judah. Here is another note very observable, & much concerning our present condition too. God promiseth to Judah mercy, after Israel's rejection; yet if we search the Scriptures we shall find that after this promise both before the rejection of Israel was executed, and after the execution thereof; I say, we shall find that even Judah was under very sore afflictions, and a sad condition she was put into after this promise was made. As if you will turn but to that Scripture (for we must look to one Scripture and compare it with another. 2 Chron, 28. 6. you shall see there the Text saith, that Pekah the Son of Remaliah slew in Judah an hundred and twenty thousand in one day: We never heard of such a battle, such a slaughter, we wonder when we hear of five or ten thousand slain in the field, here we have 120000. slain, and this was after this promise that this slaughter was made: yea & further, [ ver. 8.] There were besides carried captives 200000. women, sons, and daughters. yea further, [ ver. 17] The Edomites came and had smitten some of Judah, and carried away captives. And [ ver. 18.] The Philistines had invaded the Cities of the Low-country, and of the south of Judah, and they dwelt there: And ver. 19.] it is said, the Lord brought Judah low, And [ ver. 20.] it is said that Tilgath-Pilneser King of Assyria, whom Ahas had sent to help him, he came & distressed them, but strengthened them not. Here was Pekah the son of Remaliah slays 120000, and carries away captive 200000. then there comes the Philistines and they invaded the country, and then the Edomites they carried away Captives, and God bringeth them low, and then comes Tilgath-Pilneser, and he instead of helping, distressed them. What a case were they in now? yet this was after this promise, for this promise was made to Judah in the beginning of Hosea's Prophesy, for it is ver. 2. The beginning of the word of the Lord by Hosea, and it was before the rejection of Israel, for it was in the reign of Ahas that Judah was brought into this low condition, which was about 22. years before the execution of the sentence against Israel, for that was fulfilled in the sixth year of the reign of Hezekiah, which (if you take it from the beginning of the reign of Ahaz, who reigned 16. years) make 22. years. Now this promise to Judah (as I told you in the beginning) was made in the days of Uzziah King of Judah, and of Jeroboham King of Israel, which was at least 76. years before the rejection of Israel; and yet after the making of this promise, Judah you see cometh to be in this so sad a condition.

Yea and we shall find besides, that presently after Israel's rejection, though God had said he would reject Israel, and be merciful to Judah, so that a man would think now that Judah should come into a better condition than ever, yet see how Judah was dealt with. And for that mark the 2. king. 18. 13. the Text saith that in the thirteenth year of Hezekiah, Sennacherib king Assyria came up against Judah, and this was after the casting off of the ten Tribes, for that was in the sixth year of Hezekiah, as ver. 10. and seven years after came Sennacherib against Judah, thinking to prevail against them as they had done before against Israel; and then Hezekiah was fain to give him all the silver that was found in the house of the Lord, and in the treasures of the Kings house; Yea the Text saith, ver. 16. that Hezekiah was fain to cut off all the gold from the doors of the Temple of the Lord, & from the pillars, and to give it to the King of Assyria. Now the Lord keep our Kingdom, our Parliament from giving the gold of the Temple doors in any way of compliance with any malignant party; that have any evil eye at the beauty of our Zion.

Yea after Sennacherib had gotten this, not content with it, he sendeth Rabshakeh from Lachish, with a great host against Jerusalem. You may see, the adversaries of the Church are never satisfied, yield to them, gratify them, in what you will, this is the first temptation: what will you be so strict, and rugged, and yield to them in nothing? but if they prevail with you, to begin to yield, they will never have done, they will still encroach upon you, Hezekiah yielded to Sennacherib, even to take away the gold of the Temple doors, yea a little while after he cometh again with a great host, so that Hezekiah said, it was a day of trouble and rebuke, Chap. 19. Nothing will quiet them but the ruin of the Church, they must needs have that, Down with it, down with it, even to the ground, nothing else will satisfy them.

To this low estate and sad condition was Judah brought not long after Israel was taken away, and yet God promiseth mercy to Judah for all this.

What shall we learn from this?

This profitable lesson for our present condition, God may intend much mercy, yea God may be in a way of mercy to a people, yet may bring that people into very great straits & difficulties. The promises of God's mercies are always to be understood with condition of the cross. If we think that upon the promise of mercy we shall be delivered from all trouble & affliction, we lay more upon the promise, then the promise will or can bear.

It is a great evil that proceedeth from much weakness of spirit and distemper of heart, for people, though God hath done great things for them, yet if there come any rub in the way, and difficulty, any trouble, Oh now we are gone, now we are all lost, now God hath left us, we hoped that there would have come mercy, we looked for light, and behold darkness, now the heart sinketh, and all is presently given for gone. Know my brethren this is an evil and an unbelieving heart, an evil and an unthankful heart. God hath indeed done great things for us, yet how ready are we though God be in such a way, a glorious way of mercy, if we hear of any difficulty, of any little rub, any combining of the adversaries together? we must expect nothing now but blood, and bid farwel, and adue to all our peace; we thought to have had happy days, but now the Lord is coming out against us, and all that is done must be undone again. Why, why are you so full of unbelief? Surely this is unworthy of Christians, that profess an interest in God, & unworthy of all the good that God hath done for us. Peter though before he had walked upon the seas through the power of Christ, yet when the waves came, now Master save me, or else I perish. Hath not God made us walk upon the waves of the sea all this while? wrought as great a Miracle for us in England as he did for Peter? Yet when a wave doth but rise a little higher then before, we are so distressed in our spirits that we can scarcely cry, Oh Master save us; but we look one upon another and discourage one another hearts, and instead of crying unto God, we cry out one to another in a discouraging way, and so pine away in our iniquities: Certainly God is exceedingly angry at such a demeanour as this, and yet this is ordinary, both in regard of nations, and particular persons. Of nations: It was so high with Judah (for I desire to keep as close as I can to the work I am about) though God had made this promise to Judah here, yet if we look into the 7. Isa. (Isaiah was contemporary with Hosea & it was not much after the making of this promise) we shall see how they were troubled with fear; saith the Text, When it was told the house of David, saying, Syria is confederate with Ephraim, the heart of the King of Judah, and the heart of his people were moved as the trees of the wood were moved with the wind, they were afraid and shook as the very leaves of the tree shake, both the king of Judah and all the people, Well, but God speaks to the Prophet, in the 8. Chap, ver. 11. (and it was at this time when they were so troubled because of the enemies coming against them) God I say in that Chapter speaks to the Prophet, & (saith the text) he speaks with a strong hand, saying, say not ye, a Confederacy, a confederacy: Oh the King of Israel & the king of Syria are confederate together, what shall we do? we are undone, we are lost forever; say not ye, A confederacy, neither fear ye this fear, nor be afraid, but sanctify the Lord of hosts himself, and let him be your fear. Thus God would have his Saints do, not when you hear of confederate enemies, or any ill tidings abroad; Oh the papists are linked together, & A confederacy, a confederacy: do not say a confederacy, fear not their fear, but sanctify the Lord of hosts himself, & let him be your fear, and let him be your dread, & he shall be for a sanctuary to you: and mark the resolution of the Prophet afterward, ver. 17. I will wait upon the Lord that hideth his face from the house of Jacob, and I will look for him. Oh that this were the disposition of our hearts! Take that note away wi • h you, amongst many, though you cannot remember all, when you hear so many rumors of fears and troubles, as if all were gone, and there were now no more hope, Let this be your answer; I will wait upon the Lord that hideth his face from the house of Jacob, for God is in a way of mercy, and mercy certainly we shall have, let us look for it.

And for particular persons, how ordinary is it though God be in a wonderful gracious way of mercy towards them, yet if they do but feel their corruptions stirring never so little, all is gone presently. I was indeed in a good way, but God is gone, Christ is gone, and Mercy is gone, & all is gone, surely God intendeth no thoughts of good to me. Oh be not unbelieving, but believing; For this is the way of God, though he promiseth great mercy, yet in the mean time he may bring into great afflictions.

For a people to be saved when others near them are destroyed, this is a great setting out of God's goodness to them: as to stand upon the shore safely, & see others suffer shipwreck before us, is a great augmentation of God's mercy towards us. When the people of Israel could stand upon the banks, and see the Egyptians tumbling in the Red-sea, and their dead bodies cast upon the shore, then, saith the Text, sang Moses and the children of Israel unto the Lord. And this kind of mercy the Lord hath granted to us in England, for while our neighbouring nations have been in a combustion, and many of them spoiled, we have sat under our own vines, & under our own fig-trees, and our greatest afflictions have been only the hearing of what our brethren have suffered & yet do suffer: Whereas all about us is as the fiery furnace, and we walk in the midst of it like the three children, & our garments not touched, nor the smell of the fire passed on them: when as we see all Countries as Gideon's fleece, bewetted with the tempest of God's wrath, yea with their own blood, behold we are dry, and the sun-shine of God's mercy is upon us, the blackness of the misery of our brethren is the brightness of our mercy.

It is the Lord that will save them. This is an upbraiding of Israel. Oh Israel you think to be saved by your own policy, you have got a fetch beyond God, you are afraid that the people should go up to Jerusalem to worship, therefore you have set up the two Calves to save yourselves. But Judah shall be saved, and saved after another way; Judah need not go to such carnal setches and policies to save themselves, for the Lord shall save them.

Though carnal hearts think, and endeavor to save themselves only by their own policy and carnal ways, yet let God's people know, that they have a stronger means to save them then all the policy in the world. So long as the wisdom, the power, the mercy, the faithfulness of God is for them, they need no other string to their bow but that.

I will save them by the Lord.

What is the meaning of this?

This by Interpreters is carried concerning Christ: That God the Father promiseth to save by Christ. As Dan. 9. 17. we have such an expression in prayer, Now O Lord hear the prayer of thy servant for the Lord's sake; that is, for Christ's sake: So here, God will save by the Lord; that is, by Christ.

A sweet lesson we have from thence: viz. That the administration of God's grace to his people is given into the hands of JESUS CHRIST. It is Christ that doth save the people of God, and hath saved them in all former times, in all ages. It is true, in the merits of Christ all are saved; that every one will grant, as Zach. 9. 11. By the blood of thy Covenant I have sent forth thy prisoners out of the pit. All the prisoners of God's people ever since the world began, that have been sent out of the pit, it hath been by the blood of the covenant, by the merits of Christ: and not only so, but Christ in the administration of all hath been the chief, he hath been the Angel of God's presence, that hath stood up for his people in all their necessities, he hath been the great Captain & deliverer, the Savior of them all. Let Christ then have the honor of a Sovereign to us in regard of our salvation in outward deliverances. Let us look up to him then for salvation in all our straits. And if Christ was the Savior of his people in all ages, and still will be, then surely those ages and places where Christ is most known and honored may expect the greatest salvation. And this is for our comfort, far above all the ages that ever was since the world began, Christ is most known and honored in this age, and of all places in the world, here in England and amongst our countrymen; and if Christ will be a Savior of those places where he is known and honored, surely England may expect a salvation: England hath had it, and as England is peculiar in the way of the knowledge of Christ, so England shall be peculiar in a way of God's grace to her.

Not your God oh Israel, but their God. Thus he upbraydeth the people of Israel that they had forsaken their God; that Judah had kept their God, but Israel had not.

It is a great upbrayding of a people when it can be said of them that they have forsaken the Lord. It is a woeful thing not to have God to be our God at all, that conscience can charge this upon a man that Daniel did upon Belshazzar, That God in whose hand thy breath his, & whose are all thy ways, hast thou not glorified; but that conscience can charge this, That God that thou hast chosen, that thou hast entered into covenant withal, Oh thou apostatized soul, thou apostatized Nation, thou hast forsaken him, he is not thy God. This is a sore and heavy charge indeed.

Again, The Lord their God.

It seems he is the God of Judah, though Judah had many evils, but not the God of Israel.

Those then that do not worship God in a right way, God will not acknowledge himself to be worshipped by them at all.

The people in the wilderness proclaimed a fast to Jehovah, and yet the Apostle 1 Cor. 10. 7. calleth them Idolaters, and it is said they sacrificed to Idols, because they worshipped God by the Calf, and not in God's way. Though we may think we worship God, yet if we do not worship him in his own way, he doth not own himself to be worshipped by us at all.

Again, The Lord their God.

This could not but sting Israel, that Judah should be thought to have more interest in God then Israel had.

It is a stinging thing to carnal hearts, and much bitterness of spirit it must needs be entertained withal, that any one should but think of challenging any peculiarity of interest in God. Thus they scorned at Christ, Oh he trusted in God, he thinketh he hath more interest in God then others, now let his God come and save him. I remember in the book of Martyrs we read that the Papists were much vexed against the protestants, because they used to say, our God and our Lord, they were known by this speech, and the Papists were enraged against them for this, because they seemed to claim more interest in God then others. And indeed what is the cause of the quarrel in the World against God's people, but because they think they claim more peculiarity and interest in God than others? and this is the reason that soul-searching preaching cannot be endured, because it makes a difference between the one and the other, and shows that some have an interest in God more than others. Hence it is that in no places in the world men's spirits so fret against preaching as in England, why? because there is not such soul-examining, such soul-distinguishing preaching in the World as in England. Yea that is the reason of the bitterness of one professor against another, because one is a Protestant at large, and the other manifesteth more power of godliness, is more strict in his course; and seems to claim a greater share in God than the former. Profession in England is a more distinguishing profession than in other places.

God is the God of Judah still, therefore God will save them.

So long as God is our God we need not fear our adversaries. Ye have heard of that Palladium of the Heathens in Troy, they imagined that so long as that Idol was kept safe, they were unconquerable; all the strength in Greece was not able to prevail against it, wherefore the Greecians sought by all means they could to get it from them. I have read of the men of Tyrus that they were afraid their god Apollo should forsake them: they therefore chained and nailed that Idol to a post that they might be sure of it, because they thought their safety was in it. Let us fasten ourselves to God in an everlasting covenant, and certainly God will be fast to us, & then we are safe enough.

I will save them: but how? what shall Judah be saved by and not Israel? Judah a poor contemptible people, how saved?

It shall not be by any outward means, but by the immediate hand of God. This promise that God would save them not by bow nor by sword, &c. it was performed two several times, and there is a third time for the fulfilling of it which is yet to come.

It was done first when the Angel of the Lord went out and smote in one night in the Camp of the Assyrians an hundred fourscore & five thousand: 1 kings 11. 35. and God tells them, that the King of Assyria should not shoot an arrow there, nor come before the City with a shield: so God saved them without bow, for they had no need to use the bow then, because the Angel of the Lord destroyed them.

The second time was when he saved Judah in their return from captivity, then as it is Zach. 4. 6, he saved them not by might nor by power, but by my spirit, saith the Lord of Hosts. Mark the phrase, as if God should say, I have strength, for I am the Lord of hosts, I can command Armies, if I would, to save you; No, though I be the Lord of hosts, yet I will not save you by might nor by power, but by my spirit. Therefore Isa. 43. 7. their strength is said to be in sitting still, and ver. 15. in quietness, and confidence shall be your strength. Thus they were saved not by bow, nor by sword.

Then the third time, which is yet to come, that is, in the wonderful work of God in calling the Jews, when God shall raise up out of them, a glorious people to himself, and save Judah once again, and it shall not be by sword, nor by bow, but by the Lord their God; For as it is said, Dan. 2. 34. the stone that smote the Image was cut out without hands, so there shall be a power that is not visible from whence it comes, but Jesus Christ shall come from heaven to do his great works, As the lightning from the East to the West, so shall the coming of the son of man be.

What learn we from hence?

First, God ties not himself to the use of outward means in procuring of good to his people. Though all outward means fail, yet there may be ways of salvation for the Saints. Wicked men's hearts presently sink, if outward means fail: And indeed so much as our hearts fail when outward means fail, it is a sign that we did before rest upon the means, and if we had had the means, we should have robbed God of his honor. We must use means, but not rely upon the means. I might show you excellent Texts of Scripture for this, as Psal. 33. 16. There is no King saved by the multitude of an host, a mighty man is not delivered by much strength, &c. And Psal. 44. 5. 6. Through thee will we push down our enemies, through thy name we will tread them under, that rise up against us; for I will not trust in my bow, neither shall my sword save me, &c.

But secondly, Not by bow, nor by sword, &c.

Deliverance of a people without bow, and without sword is a great mercy: For such are the woeful miseries that a people do suffer when war cometh, that usually the victory will scarce pay the charges of the battle: though we be sure to be saved at last, yet if we must be saved by bow, and by sword, I say the misery that we may suffer in our salvation, may be more then the salvation. It was the height of that mercy promised, Isa. 9. 5. that it should be without confused noise and garments rolled in blood. Such a mercy we have had; and had Christ come to have reigned amongst us, though he had come with his garments rolled in blood, we should willingly have entetrayned him; If he had come ryding upon his red horse; But behold he comes ryding upon his white horse, in peace and mercy all this while, and the mercies we have had, have been very cheap, they have not been by bow, nor by sword. And if God should come at length by the sword, and bring perfect salvation to us by blood, which God forbid; but if he should, we have had already more mercy without blood, than our bloods are worth; should we now have our bloods shed, God hath paid us beforehand: who almost in this congregation, but two or three years ago would have lost his blood to procure so much mercy to England, as England hath had already?

Further. Such is the love of God to his people, that he is pleased to work for them beyond means. The other point was, that he can save his people without means; This, that he will do it beyond means: For the grace, and love of God to his people, is so high, & glorious, that it is beyond that which can be conveyed by means, therefore it must be done more immediately. Exod. 15. 6. Thy right hand, O Lord is become glorious in power, in the greatness of thine excellency thou hast overthrown them that rose up against thee. First, it is the hand of God, Secondly, it is the right hand of God, Thirdly, it is the right hand of God in power, Fourthly, this is glorious in power. Fifthly, there is excellency; and Sixthly, there is the greatness of Excellency. It is an high expression. Magnitudine excellentiae, or magnitudine elationis, in the greatness of thy lifting up, for the same word signifieth pride, that is here translated excellency; and if God he lifted up in anything, it is when he shows himself for his people. Now take all these six expressions, God's hand, God's right hand, his right hand in power, a right hand that is become glorious in power, his excellency, the greatness of his excellency, and all this for his Saints, surely this is more then can be conveyed by means, God must borne immediately and save them by himself.

But lastly, the more imediate the hand of God appeareth in his mercy to his people, the more sweet and precious ought that mercy to be then (this were an excellent argument to follow to the full, and so nearly concerning us; you see the scriptures were made for other times, then for the times in which they were first revealed) a most excellent place of Scripture you have for this Psal. 21. 13. Be thou exalted O Lord in thine own strength, so will we sing, and praise thy power. When God cometh in his own strength, and not in the strength of the creature, and by means, then do the Saints sing and praise the power of God. Dulcious ex ipso fonte, we use to say, that which cometh immediately cometh exceeding sweetly: Then the Saints may boast in God, when God cometh immediately with his salvation, so you have it, Psal. 44. 7. 8. Thou hast saved us from our enemies, and hast put them to shame that hated us: What followeth? in God will we boast all the day long, and praise thy name forever. So that the Saints of God then praise God, nay they may lawfully give up themselves to boast, when God works immediately. When God works by means, then they must take heed of ascribing to the means, but when God cometh immediately, then they may boast.

It is the blessedness of Heaven, that God's mercy cometh immediately: created mercies are the most perfect mercies. Suppose God had been with them by bow, and by sword, when Sennacherib came against them, could they have been saved as they were? God's hook that he put in his nose, and bridle that he put in his lips (for so God saith he would do with him, use him as a beast) were better then their sword or bow.

Surely, if ever any nation knew what it was to have imediate mercies come down from heaven, England doth: If ever Nation saw God exalting himself in his own power, England hath: we have lived (and blessed be God we have lived) to see the Lord exalting himself in his own power: Oh let us cry out with the Psalmist (and with that I shall end) Be thou exalted O Lord in thy own strength amongst us, so will we still, and still, and still, sing and praise thy power.

The Fourth Lecture

T He last day was finished the signification of the name of the second child of Hosea, Lo-ruhamah.

We now come unto the weaning of it, and the begetting of the third, Lo-ammi.

We do not read of the first child Jezreel that it was weaned; but the second child Loruhamah that was weaned, before the third child Loammi was conceived. What is the meaning of this?

There is much of God's mind shown unto us even in this very thing that we ordinarily let slip and pass over.

The reason is, because this second child Loruhamah was to signify unto the people of Israel their carrying out of their own Country into captivity into Assyria: It was to signify to them that they should be weaned from the comforts and delights that there were in their own Country; they should be taken away from their milk and honey that they had there; and be carried into Assyria, and be there fed with hard meat, even with the water of affliction and the bread of affliction. The first child did but signify their scattering, especially in regard of their seditions amongst themselves. But the second child signified the carrying away all of them wholly into captivity from their own Land, Therefore the second child is weaned, Cibis sustent abitur immundis, So. Jerome hath it, They should be carried amongst the Gentiles, and be fed with unclean meat, they should be deprived of prophesy, and of the milk of the word, and of the ordinances that they enjoyed, So Vatablus.

Ordinances are as the breasts of consolation, out of which the people of God suck soul-satisfying comforts. So you have it, Isaiah, 66. 11. That you may suck and be satisfied with the breasts of her consolations, that you may milk out and be delighted with the abundance of her glory. And Cant. 1. 4. We will remember thy loves more than wine: The old latin hath it, We will remember thy dugs above wine; and so the words will bear. These people should be deprived of those dugs and breasts out of which they had sucked much sweetness before, even deprived of all comfort in God. God's people hang upon God, and suck comfort from him, even as the infant upon the mothers breast, and sucks sweetness, and comfort, and nourishment from thence.

This expression then of weaning the child, implies these two things.

First, That the enjoyment of the comforts of a sweet native soil, specially where there are any ordinances together with it, is a very great blessing of God; and the being deprived of it is a great affliction, yea to some it comes as a curse. The very sucking of the air of a sweet native soil (and especially such a comfortable soil as we have here in England ) is certainly a great blessing from the Lord. Those that have been deprived of it, and banished away, have been more sensible of it than any of you who always have enjoyed it. Many have lain sucking at the sweetness of this our English air, and at the comforts that there have been in their accommodations, so long, till they have sucked in that which (if God's mercy had not prevented) would have proved to have been poison to them to have baned their souls. But I speak not of all, I make no question but there have been many of God's dear servants that have tarried in their native soil, and kept the uprightness of their hearts and consciences as clear as others that went away. It is true, the comforts of a native soil are sweet, but except we may enjoy them with the breasts of these consolations (or Ordinances of the Church) they are notable to satisfy the soul: yea, except we may suck out such milk of these breasts as is sincere milk, and not soiled nor soured by the inventions of men, better a great deal that we were weaned from all the sweetness and accommodation we have in our native soil by the mortifying of our affections to them, then that God should wean us from them, by sending of us into captivity, or by giving the adversary power over us, or by making the Land too hot for us. But that for the first.

Again, in that this child was weaned, and by the weaning was to signify their being carried away out of their own into a strange Country; this expression implies thus much. That it is an evil thing for a child to be taken from the mothers breast too soon, and sent away to be nursed by others. The expression doth fully imply this, for it is to tell us the evil condition of the people, that they should be taken from their own, and sent to another Country: This their affliction is set out by a childes being taken from its own mothers breast; it could not express what it intended, except it were to imitate thus much unto us, that it is an evil thing for a child to be taken from its own mothers bres • .

It is unnatural then for mothers out of daintiness, and curiosity to deny the fruit of their wombs, the comfort of their breasts. It is true, in time of weakness and danger, when it may be dangerous to themselves and the child, God permits it. But when it is merely (I say) out of daintiness, and curiosity, certainly it is an evil that is against nature itself. Hannah's care of her son Samuel, is recorded by this, & it is mentioned by the holy Ghost, in her commendation, that she gave him suck. 1 Sam. 1. 23, The woman abode and gave her son suck until she weaned him, saith the Text. It is said of the Ostrich, Job. 39. 16. That she is hardened against her young ones as though they were not hers; and this Ostrich is reckoned among the fowls that are unclean: And Lam. 4. 3. Even the sea-monsters draw out their breasts, they give suck to their young ones, yet the daughter of my people is become cruel, like the Ostridges in the wilderness, more cruel then the very sea-monsters themselves, that draw out their breasts and give suck to their young ones.

The instruction of the son belongeth to the father, the nursing of the son belongeth to the Mother.

The Mothers milk is the most profitable and wholesome for any one, (saith Pliny ) except it be in some extraordinary case. We read in 2 Tim. 3. 3. that in the latter day, when evil times should come, some should be without natural affection: that 〈 in non-Latin alphabet 〉 , that is here spoken of, is the affection of the parents to the children, as well as of the children to the parents.

But enough of this; if not too much, to such that are so pleased with their curiosity and daintiness (the children of their own fancies) that they neglect the fruit of their wombs & natures duty to the children of their bodies.

But further observe here, That the Lord stays for the weaning of the child, he stays till Lo-ruhamah was weaned before Lo-ammi was conceived. And there is much to be known in this.

Why doth God stay?

This is to show the great patience of God toward his people: For God was now about to reject his people utterly, from being his people, God was about to come with the height of his wrath, to declare that they were no more his people; and here God makes a stop, stays till Lo • ruhamah was weaned, I have read of the Jews, that their manner was to be a long time, three years sometimes, before they weaned their children. God then it seems stayed long here, before he would have the third child, (that is Loammi ) born, before he would come with that dreadful sentence, you are not my people, and I will not be your God. First when Jezreel was born, then they are scattered up and down, yea but they are not all carried away captive yet: Then Lo-ruhamah is born, and then they are gone, carried away captive, never to return again. But for all this, God may yet own them in their captivity; This is not so bad as for God to say I will have no more to do with you as my people; Lord though we be under affliction, under the power of our enemies, own us still, acknowledge us to be thine, though we be in the fiery furnace, yet let us have thee to be our God, No (saith God) you shall not only be scattered, but you shall be all carried away captive, and I will not own you neither, I will cast you off, you shall not be my people, neither will I be your God. Now before this God makes a stop.

Hence observe first.

That God stops in his anger for a while as long as he pleaseth. God is called, Nah. 1. 2. The Lord of anger, so are the words, though translated otherwise. We may apply it at least thus, God is the Lord of his own anger, he can let it out as far as he will, he canstop it when he will, he can command it to come in when he pleaseth.

It is not so with us; our anger, our passions are Lord's over us; if we once let our anger our passions arise, we cannot get them down again when we would, we cannot still them when we please; if we let our affections run, we cannot call them in when we will, but are sometimes slaves to our own passions, and they lord it over us.

This is that frame of spirit that we should all labor for, to be like to God, though angry, yet sin not, so as we can stop when we will, and command our anger as we please. As it is said of God, that he says to the proud waves, Hitherto shalt thou go & no further: Oh that we were able to say to those proud waves of our passions, Hitherto are you gone, but you shall go no further!

Again, mark here, God stoppeth in his anger for a while. When this dreadful judgment was come to be executed, God is even ready to say (as he saith afterward in this Prophesy) How shall I give thee up? Oh Ephraim? How shall I deliver thee, O Israel? Teaching us thus much,

That those that have been once the people of God must not be suddenly rejected from being God's people: but when we are about any such thing, either to reject any particular man or woman (who have made profession of Religion) from being God's, or to reject a Church from being God's; we had need make a stop, we had need pause, we had need examine the matter very well; yea and when we have examined, and are ready to do it, to make a stop again, and to bethink ourselves what we do. We must not be too sudden in rejecting those that have been once the people of God. from being the people of God now: It is God's way you see here.

Many men are too hasty in this point, in rejecting both particular servants of God, and particular Churches from belonging to God, as soon as they see some few things amiss in them, especially if there be anything gross, presently they are no Churches at all, they are altogether Antichristian, they belong to the Beast; and so while they strike at the Beast, they wound the Lamb. Certainly there is to be acknowledged much of Christ, not only in particular Saints, but in regard of the Church Ordinances of many particular congregations in England: we must take heed therefore of too sudden rejection of them from belonging to God, to be his people in that way of Church fellowship.

We come now to the conception of the third child. It was a son, and his name was Lo-ammi. The second child a daughter, but the third a Son: What is the meaning of this? I told you (the last day) that by the second child was noted the state of the people at that time, that it grew weaker and more effeminate: weaker in regard of their outward strength, and more effeminate in regard of their spirits: And that I made good to you out of the History of those times in the book of the Kings. Well, but now it is a son, what do they grow stronger then before, now they are come nearer to destruction then before? Yes, though nearer to ruin and destruction, and more heavy wrath then they were before, yet they get up a little strength before that time: Therefore the third child is a son. Concerning the strength that this people had got at this time, a little before this their utter rejection, upon which their spirits were raised, you shall find the History of it in 2 Kings 17. 4. where you have a declaration of the state of the ten Tribes then when Lo-ammi was borne; for the Text tells us, that they began to join in confederacy with the King of Egypt; and so whereas formerly they had done homage by presents to the King of Assyria, now being confederate with the King of Egypt, they refused to bring anymore presents to him; they begin now to be a jolly people, and hoped to cast off that yoke of bondage under which they were in regard of the Assyrians.

God sometimes letteth men, and Nations, and Churches to rise a little out of their affliction, before their utter ruin: he gives them a little reviving, they have a little lightning before their death. Many men think themselves in a very good condition, if having been in affliction, their afflictions do begin once to abate, and they begin to get a little up; now they think they are safe, and they are ready to say with Agag, Surely the bitterness of death is gone, surely the worst is past. But you may sometimes be recovered, when God intendeth you should be suddenly rejected. Many may be preserved from some judgments, because they are reserved to greater judgments. The Lord hath begun indeed to give us in England a little reviving, a little strength to enable us to rise against the oppressions of our Adversaries, those cruel oppressions. But let us not be secure, notwithstanding this; for though we have some little reviving, if we follow not God on in the way of humiliation and reformation, this our little reviving may be but a lightning before our death.

And yet further, it is very observable, when the condition of Israel was at this time when God was about to say, Lo-ammi, they are not my people; what it was not only in regard of their strength, but what it was in regard of their sins. For you shall find (if you examine the History) that the people of Israel were at this time somewhat better then they had been before: not only had gotten somewhat more strength, but they were somewhat better in regard of their sins then they had been; Imeane they had less sins then they had before: yet now God is saying to them, Lo-ammi, You are not my people. And for that observe, 2 Kings 17. 2. if you read that Chap •• , you shall find that the very time of the utter rejection of Israel was in the days of Hoshea, and the Text saith, He did evil in the sight of the Lord; the King in whose days they were so rejected, did evil in the sight of the Lord, but not as the Kings of Israel that were before him. He was not so bad as the former Kings of Israel, and yet in his days there comes utter destruction upon Israel. Yea and as the King was not so bad then as others before him; so it may seem the people were not so bad as in former time, for ver. 9. the Text saith, That the children of Israel did secretly those things that were not right, against the Lord their God. Indeed they were sinful, but their sinfulness was secret, they did not sin with such an open impudent face, as it seemed, as heretofore. Yet in this Kings time, and when these people were thus, cometh their utter ruin.

What may we learn from hence?

This, That sometimes when there are greater sins, patience stays judgment; and yet afterward when a people seem to be in a better condition, not only in regard of their outward strength, but then in regard of their sins too, yet then God cometh with his wrath upon that people.

Let us not flatter ourselves, although we can say that some things here amongst us are not so bad as heretofore they have been. Suppose there be some partial reformation, this is not ground enough to secure us. We cannot reason thus, Why heretofore the Land was more sinful then now; and the Governors were more oppressing then now, there hath been (thanks be to God) much reformation. This is not enough, we may be nearer the forest misery at this time (if our reformation be not a through reformation) then we were before. And the reason is this because God when he comes against a Nation, he doth not only come against it for the present sins that they are actually guilty of at that time, but to reckon with them for their sins comited fore, though the judgment falls out to be inflicted just at that time. It may be a concourse of many passages of God's providence might so fall out as might su • e with God's ends, that the destruction of this nation should be at this time rather then before, yet the nation not more sinful then before, but to fulfill other passages of providence that God intends; and then he comes to reckon with them for sins that were along time ago committed, & for their present sins altogether. As he doth sometimes with particular persons: perhaps they have been drunkards, unclean, wicked, 20. years agone, God hath spared them, afterward upon some lesser sins, God may take advantage to come against them for all their other sins together. We use to say, It is not the last blow of the axe that fells the oak, perhaps the last may be a weaker blow then any of the former, but the oak was a felling down all the while before, the other blows made way for the felling of it, and at length a little blow comes and doth it. So our former sins may be the things that make way for our ruin, and then at length some lesser sins may do it.

You that have been guilty of gross sins, take heed of small sins; for though God hath pared you when you were guilty of great sins, do not say that he will spare you now you commit lesser sins; but at this time of committing lesser sins, you may be called to an account for grosser. Did you never know a house stand out against many strong and blustering winds, yet afterward some little puff of wind hath tumbled it down? So it is with Nations and people that sometimes stand out (through God's patience when their sins are gross and vile, & afterwards upon some lesser sins they are utterly undone.

What is the name of his son?

The name of this son is Lo-ammi, and the word signifieth (as it is interpreted here by God himself) You are not my people, and I will not be your God.

The people to whom Hosea prophesied, they might have objected against him thus: What, Hosea do you say that God will not have anymore mercy upon us? what will not God have mercy upon his own people? Is not God our God? What do you threaten such-things as these are?

The Prophet answers, It is true, God hath been your God, and you have been his people, but there is an end of those days, God now degradeth you from those glorious privileges that formerly you had, he willowne you no more to be his, and you shall have no further right to own him to be yours.

From whence

First this, A people that have been once a people dear to God, may be so rejected as never to become a people of God more: For so these did not, though afterwards we shall bear of the promise for others in other Ages. God hath no need of men. God is able to raise up a people what ways he pleases, even from the very